View metadata, citation and similar papers at core.ac.

uk brought to you by CORE

provided by Carolina Digital Repository

“I Don’t Like the Blues.”: Stories of Memory, Race, and Regional Futures from the
Mississippi Delta

B. Brian Foster

A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in
partial fulfillment of the requirements for the degree of Doctor of Philosophy in the
Department of Sociology.

Chapel Hill
2017

Approved by:

Karolyn Tyson

Kenneth “Andy” Andrews

Mosi Ifatunji

Marcus Hunter

Zandria Robinson
 © 2017
B. Brian Foster
ALL RIGHTS RESERVED

ii
 ABSTRACT

B. Brian Foster: “I Don’t Like the Blues.”: Stories of Memory, Race, and Regional Futures
from the Mississippi Delta
(Under the direction of Karolyn Tyson)

This dissertation is not about the blues—about the music’s origins in the Mississippi Delta,

or its evolution from field holler and work song to Bessie Smith and B.B. King. I do not wish,

here, to chronicle or update the record on black American music preferences, and I draw

few references to the blues lyric tradition. Rather, this dissertation positions the blues as

muse and metaphor; indeed, as an interpretive framework for understanding the racial

attitudes, placemaking logics, and folk epistemologies of black southerners in the post-Civil

Rights Mississippi Delta. Extending the findings of existent commentary citing the social

and sociological capacities of black aesthetic cultures, I demonstrate that black Delta

communities imbue the blues with social, cultural, and historical, as well as aesthetic,

meaning. I find that while earlier generations embraced and embodied the blues to

navigate daily life in the Plantation and Jim Crow South, black southerners today are

reimagining the blues—variably as an environment of social memory, site of racial meaning

and experience, and arena of regional futurism—and ultimately dispensing with it as they

negotiate the emergent realities of the post-Civil Rights Mississippi Delta. I argue that such

claims embody a broader way of seeing and negotiating the social world that minds the

enduring importance of the past while holding to a transformative vision for the present

and future. Indeed, the account offered here, logged during two years of ethnographic

iii
fieldwork in Clarksdale, Mississippi, straddles, blurs, and crosses boundaries between

remembering and reckoning, vigilance and aspiration, front porches and back roads, New

South and Old.

iv
To all them people and all that time, still making the Country South.

v
 ACKNOWLEDGEMENTS

Daddy used to lecture my brother and I all the time. “Use three hands if you ain’t got

nothing but two,” a demand that struck me as odd. It was never quite suitable for the

moment, and it always seemed to come from a place of frustration and impatience. Daddy

died a while back, but I still hear his words clearly. “Use three hands.” Now, though, I like to

imagine them—Daddy and his words—not merely as the fruit of dissatisfaction, but also as

a show of remarkable belief. “Use three hands,” a call to do that which seems beyond the

scope of human possibility, a demand to yield to the forces of will and imagination.

I did much of this work with three hands.

I did much of this work in isolation, holed away in my office or some darkened

corner of wherever I happened to be, with Big K.R.I.T. instrumentals in the background.

And, I am grateful for those moments, that darkness and solitude (and Big K.R.I.T.). But,

what I know for sure is that I—and this work—would not have made it through without

the nurturing of a beautiful network of advisors, mentors, compatriots, and friends.

To my dissertation committee—Drs. Karolyn Tyson, Kenneth “Andy” Andrews, Mosi

Ifatunji, Zandria Robinson, and Marcus Hunter—thank you. You made me better. You made

this work better. You were patient. You were thoughtful. You were critical. Most

importantly, though, you recognized that I wanted to tell a certain kind of story in a certain

vi
kind of way, and even when I was unclear on both the story and the way, you allowed me

space to figure it out. That is cause for thanks of the highest order.

To the numerous organizations and institutions that provided financial support for

this work, thank you. In particular, thanks to the National Science Foundation (Grant No.

DGE-1144081), the American Sociological Association (Minority Fellowship Program,

Cohort 42), and the Graduate School at the University of North Carolina at Chapel Hill

(UNC). Special thanks are also due to Kathy Wood and the Initiative for Minority Excellence

at UNC.

To the Department of Sociology and Anthropology and the Center for the Study of

Southern Culture at the University of Mississippi, thank you. Transitioning to a job while

writing a dissertation was overwhelming at times, but it never—not for a second—

outweighed the patience, support, and guidance of my colleagues. Especial thanks to Drs.

Kirsten Dellinger, Ted Ownby, Kirk Johnson, Willa Johnson, and James “JT” Thomas.

To Dr. Robert Reece. You read more drafts of more parts of this thing than anyone.

Thank you for your timely, focused, thoughtful, nuanced feedback. Like you always say, “we

in this together.” Like we used to always joke about saying, “we made it.” To Dr. Allison

Mathews, Joey Brown (the “country scholar”), Kimber Thomas, Dr. Willie Wright, and Mia

Keeys, y’all really are the ancestors living and breathing. I am fortunate to know you and

fortunate still more to have shared in and benefitted from your brilliance.

To Blake Foster, Tiffany Mayfield, Nicky Woods, Princeton Echols, Travis McGowan,

Jonathan Nevol, Carlos Wilson, Derrick Bledsoe, Savannah Trice, Tieryaa Metcalf, Tamzen

Jenkins, Lorenzo Hopper, Dr. Enoch Claude, Dr. Steven Harris, Dr. Rufai Ibrahim, Felicia

vii
Arriaga, and a legion of others, thank you for being family, for letting me be distant when I

needed to be distant, for bringing me back when I got too far.

To two vanguard black women—Jazmine “The King of the South” Walker and Amber

“The High Priestest of Black Joy” Phillips—your work on The Black Joy Mixtape saved me.

It’s easy to forget to be whole and human in this thing sometimes, to see beyond the gaze

and fog. You reminded me.

To Ms. Demetria Hereford and the Ronald E. McNair Post-Baccalaureate

Achievement Program at the University of Mississippi, thank you for pushing (and

sometimes pulling) me to this point. I needed you. We need you. They need you too.

To the late Dr. Jesse Scott. I have kept all those papers from your senior capstone

course. I revisit your written comments often. I still read Baker and Shelby and Iton. You

were a force. I miss you. We miss you. They should miss you too.

To momma, you know I did much of this work at your house, sitting on one of the

“good chairs” in the dining room, often with daddy’s favorite Bobby Bland record in the

background. You always told me, “just do what you have to do to get it done.” You didn’t

really know what I needed to do, or what it might look like to get it done. That did not

matter. You let me cry—you let me be whole and human—by myself but next to you. That

is cause for a gratitude and love of the highest order.

viii
 PREFACE

“I wonder if I’ll be able to say something beautiful.”—the first words in my first

journal on my first night in Clarksdale, Mississippi. Exactly what I could say, and how it

might be beautiful, I was not entirely sure. Still, I wanted to say something beautiful, to

write the thing that I had wanted and needed to read but could not find, a monograph

about black folks whose lives played out in “the country”—not Chicago, not New York City,

not Atlanta, but the country. I wanted to write about race and inequality in and from a place

at the bottom of the margins: the Mississippi Delta. I wanted to give a retrospective on a

place long thought to be left behind, to tell about how the people there were striving

forward, bearing hopes and dreams for the future. I knew they were striving. I knew they

were striving forward because I had read—Zora and Zandria, Richard Wright and Raised

Up Down Yonder. I knew they were striving forward because I had lived—most of my life in

a little country town in Mississippi, about 120 miles East of that unfamiliar place where I

had sat to write my first words in my first journal on my first night.

Two years later: the story that emerged was disappointing—maybe there are better

words, but for now disappointing, which isn’t to say that it was surprising. It wasn’t

surprising because I had read—the Census and Clyde Woods—and found what they had

foretold: arrested development; limited opportunity; and big mansions with big yards in

the distance. I saw in plain sight the persistence of the colorline, which followed, ballast-

for-ballast and mile-for mile, the tracks of the Illinois Central Railroad,

ix
literally and figuratively splitting the town in two.

Yet, I also found, as Zora once urged us to see, black folks leading ordinary lives. In

the summertime, people liked to be outside. Children laughed and played like children do,

with boundless energy and wide smiles, jumping in and over ditches, riding bikes, waving

sticks, throwing balls through all manner of hoops. Women and men worked long days,

cursed and went to church, drank beer, smoked weed, and played dominos on all manner of

tabletops. Folks washed and fixed on cars, sat and cursed on porches, sweated and laughed

on the backs of pickup trucks with their shirts off. In the fall months, they went to football

games, raucous basketball gyms in winter, a holiday parade at Christmas time, somebody’s

dinner table on Sundays. They lit candles, released balloons, and sang elegies for lost loved

ones and neighbors. They fought, married, lived, died, and had birthday parties.

I found more of the same—the expected and ordinary—among the 300 or so people

that I met, nearly half of whom I spoke with on the record. I heard stories of Civil Rights

workers and Freedom Houses, Gangster Disciples and Vice Lords, guns, drugs, and dead

bodies by the river. People talked about God and church, and reveled in their wildest

dreams. They bemoaned politicians and sometimes other residents. They celebrated each

other with laughter and flowers. Men bragged about sex and cars and their mommas.

Women spoke of 100 days of peace. People sang to me, rapped their best freestyle verses to

me, shared profoundly personal stories with me. They invited me into their homes,

welcoming me with chicken and cheap liquor, “shit talking,” and more love and trust than I

could have ever earned.

What I did not expect; indeed, what ended up taking months for me to “find” was

what and how much residents had to say about the blues. Of course, I had read folktales

x
about Robert Johnson cutting deals with the devil at Clarksdale’s “crossroads.” I knew of

Red’s and the Juke Joint Festival, and I had heard that Morgan Freeman owned a blues club

in the area, but I was largely uninterested. I did not necessarily like the blues. In my mind,

the thing that I wanted to write was “bigger,” “newer,” shinier and more extravagant than a

juke joint or blues show. I wanted to understand the contemporary South, even theorize

about the region’s future, not mine and fixate on the past. As I learned, amidst the expected

and among the ordinary, the blues plays perfectly for all of that—the past, the present, and

the future. I just had to listen the right way.

xi
 TABLE OF CONTENTS

LIST OF TABLES ……………………………………………………………………………………………….……….. xiii

LIST OF FIGURES ……………………………………………………………………………………………………….. xix

INTRODUCTION - ON THE BACKBEAT: LISTENING FOR THE

BLUES (EPISTEMOLOGY) ……………………………………………………………………………….…………... 01

CHAPTER ONE - “LOOK AT THE DOWNTOWN.”: THE MAKING(S)

OF A BLUES PLACE …………………………………………………………………………………………….………. 34

CHAPTER TWO – “I (STILL) DON’T LIKE THE BLUES.”: BLUES MEMORIES

OF EXPERIENCE .…….…………………………………………………………………………………….….…….…... 61

CHAPTER THREE – “NEVER BEEN TO A BLUES SHOW.”: RACIAL AND

SPATIAL LESSONS LEARNED .………………………………………………….…….……………………..….….. 84

CHAPTER FOUR – “THE BLUES JUST WON’T KEEP US STANDING.”: SEE(K)ING

THE REGIONAL FUTURE …….………...……………………………………………………………………….….. 105

CONCLUSION - “HE KEPT HIS RECORDS BY HIS BOOKS.”: A POSTDATE

ON THE BLUES EPISTEMOLOGY ………..………………………………………………………………………. 130

APPENDIX – OFF BEATS: EPISTEMOLOGY, METHODOLOGY,

METHODS, AND DATA …………………………………………………………………………….………………… 138

REFERENCES ……………………………………………………..………………………………………………...…... 171

xii
 LIST OF TABLES

Table 1. – Selected Demographic Characteristics for the Eleven “Central”

Counties of the Mississippi Delta, 1970-2013……………………………….…………………………...... 159

Table 2. – Selected Demographic Characteristics for Coahoma County,

Mississippi, 1970 – 2013 ………………………………………………………………………………..…………. 160

Table 3. – Selected Demographic Characteristics for Clarksdale,

Mississippi, 1970 – 2013 ……………………………………………………..……………………………………. 161

Table 4. – Selected Demographic Characteristics for the “Oakhurst”

Neighborhood, 1990-2013 ……………..………………………………..…………………………………….….. 162

Table 5. – Selected Demographic Characteristics for the “Black Downtown”

Neighborhood, 1990-2013 ………………………..……………………………….………………………….…... 163

Table 6. – Selected Demographic Characteristics for the “Snob Hill”

Neighborhood, 1990-2013 …………………………………..……………………………….……..………….…. 164

Table 7. – Selected Demographic Characteristics for the “Brickyard”

Neighborhood, 1990-2013 …………..……………..……………………………….…………………………..... 165

Table 8. – Selected Demographic Characteristics for the “Riverton”

Neighborhood, 1990-2013 ...………………………..………………………………………………………….…. 166

Table 9. – Selected Demographic Characteristics for the “Roundyard”

Neighborhood, 1990-2013 ...………………………..………………………………………………………….…. 167

Table 10. – Selected Demographic Characteristics for the “Tennessee Williams

District” Neighborhood, 1990-2013 ..…………..…………………………….…………………………….…. 168

xiii
 List of Figures

Figure 1. Map of Mississippi, With Eleven “Central” Counties

of the Mississippi Delta Notated …...……………………………………………………………………….…… 169

Figure 2. Map of Clarksdale, Mississippi, With Neighborhood

Districts Notated ……………………………………………………………………..………….…………………….. 170

xiv
 Introduction: On the backbeat: Listening for the Blues (Epistemology)

“I don’t like the blues. It saddens me,” Doris King confesses without hesitation or

misgiving. While her demeanor has changed very little since I arrived to her office, a front-

corner room in King Memorial Funeral Home, here as she reflects on the Delta’s newest

blues revival, her tone grows dismissive, then quiet. “I guess I’ve never even been to a blues

show.” The pitch of her voice rises, as if she is surprised by her own response. “Never.”

I had long heard that Clarksdale was the “Birthplace of the Blues”—home of Muddy

Waters and the “Crossroads”; host to thousands of blues enthusiasts, festivalgoers, and

musicians each year; full with swaying juke joints. “What about Moonies?” I ask, recalling at

least a dozen recommendations, by tourists and locals alike, to visit the place known as

“The World’s Most Famous Blues Club.”

“I’ve been to Moonies,” she admits faintly. “I went last September. My cousin, they

gave him his 70th birthday party there, and I’ve eaten there—takeout.” In an instant, her

tone grows sullen. “I don’t understand it. The floor was crooked. The tablecloths were

crooked. The tables were leaning. Not impressed.”

Our conversation moves slowly, as Doris combs her 71-year-old memory for detail

after vivid detail—the most appropriate adjective, the correct pairing of first and last name,

the most illuminating story from her past. She recalls hiding in a local Freedom House

during the long summer of 1964 while her uncle sparred with white vigilantes nearby. She

1
mourns the loss of her husband, whom she remembers as “a beautiful and genuine person”

though he had “found God in a roundabout way.” She describes returning to Mississippi

after living in Baltimore for a time, her mother pursuing the promise of a postwar urban

manufacturing boom. “It was an experience,” she recalls. “This was such a strange place to

me.” She laughs then frowns scantly, both amused and befuddled at earlier memories of

“picking greens,” “sweeping the front yard,” and sweating through daylong church services,

all apparent rites of passage in what she called the “country South.”

Doris’s comments capture the spirit of dozens of other black residents of Clarksdale.

Whether over made-from-scratch cornbread and peach cobbler on Sundays, in between

spades and domino games on summertime nights, or while walking among slot machines at

the nearby Isle of Capris Casino, black Clarksdalians explained and insisted that they did

not like the blues. Where they defined “blues” as a memory, it was a memory of a personal

experience that, while wrought with laughter and lessons, they had long left behind. When

they spoke of blues clubs and festivals, they referred to them as places “for the white folks

to go”; indeed, places imbued with a particular racial history and emergent racial meaning

that they wanted to avoid. Finally, where they had witnessed blues tourism become the

center of a new town revitalization agenda, it was an agenda all too familiar, a harbinger of

yet more unequal opportunity and “uneven development.” 1 I Don’t Like the Blues explores

1 This term is most closely associated with the writing of Leon Trotsky and Marxist development theory
(Ashman 2012; Smith 1984). In general, it refers to an emergent structural arrangement in which some
nations or regional blocks grow, modernize, and accumulate wealth at higher rates than others, resulting in
an unequal set of social and power relations. In some cases, less developed nations adopt or are subsumed
under the economic and cultural traditions of their more developed counterparts. In others, developed
nations exploit and seek conquest over their less developed counterparts. Woods (1998) adopts this term in
reference to the persistence and continued rule of the Plantation block in the Mississippi Delta throughout the
twenty-first century. I am deploying it here in a similar way—to reference the belief among residents that
local elected officials and public stakeholders were actively seeking to develop and improve white residents
of Clarksdale, ignoring local black communities.

2
what these sensibilities say about how black southerners view themselves; how they are

reconciling the Old (South) with the New (South), their personal testimonies with their

present circumstances; and how they are crafting for themselves a transformative vision

for the future. Indeed, present in the varied definitions and staid dislike that black

Clarksdalians express regarding the blues is an accomplished disposition, a “distinct

perspective on who they are and where they are, on their predicament, and on who is

responsible” (Woods 1998:16).

Figure 1. Map of Mississippi, With Eleven “Central” Counties of the Mississippi Delta Notated

I Don’t Like the Blues is a study of Clarksdale, a Mississippi Delta town in the throes

of two related structural transformations. On one hand, an economic crisis has exacerbated

local unemployment and poverty rates, arrested access to even basic civic services, and

precipitated nearly-unprecedented patterns of population loss. On the other hand, and as a

stay against the aforementioned “development crisis” (Woods 1998), state legislators and

local elected officials have employed a new economic development campaign centered on

blues and heritage tourism, building Clarksdale and a nearby cluster of towns into a

“circuit” of blues clubs, juke joints, heritage markers, and museums. Drawing on more than

two years of ethnographic fieldwork and nearly 150 unique interview and oral history

accounts, I Don’t Like the Blues examines how black residents of Clarksdale make sense of

and navigate the Delta’s historical and contemporary structural profile, focusing particular

attention on their views of the blues and the ongoing blues-centered economic

development plan.

3
 The voices chronicled here straddle generational lines between Civil Rights and soul

(Lewis 2009; Neal 2002), between residents who are young enough to have witnessed

Clarksdale’s transition to the Post-Civil Rights era yet old enough to know what came

before. In particular, I center the perspectives of residents with either experiential or close

secondhand knowledge of daily life in Clarksdale during the years spanning 1964, when a

group of residents filed suit to admit Clarksdale High School’s first black student, Rebecca

Henry (Hamlin 2012), and the early 1970’s, when the city school district was implementing

a court-mandated desegregation plan. While focusing on this time period places the

analytic focus of I Don’t Like the Blues primarily in the purview of middle-aged and older

residents—most between 30 and 58 years old—this account is also accented by the voices

of “other” residents. A 55-year-old blues-loving, black woman artist-musician who had

moved to Mississippi from Chicago in the 1990’s vividly recounts her infatuation with hill

country blues. The town’s 61-year-old white, millionaire, former state gubernatorial

candidate, attorney, businessman mayor gives voice to how local elected officials and

public stakeholders view Clarksdale’s blues. And, a 28-year-old native resident with a

Highway 61 emblem, flanked by the words “Born and Bred,” tattooed on his forearm

illuminates the aspirations and anxieties of younger generations of black Clarksdalians.

Continuing an analytic and interpretive tradition that recognizes the social and

sociological capacities of black aesthetic and performance cultures (Asante 2008; Ashe

2007; George 1988, 2005; Grazian 2004; Jones 1963; Neal 1998, 2002; Robinson 2014;

Rose 1994; Salaam 1995; Shevy 2008; Sigler and Balaji 2013; Van Deburg 1993), I theorize

that how black southerners navigate, draw meaning from, and develop systems of

knowledge and expectancy around their daily lived experience is legible in their

4
characterizations and appraisals of the blues. In particular, I am arguing that, like earlier

generations of black southerners, black residents of Clarksdale imbue the blues with social,

cultural, and historical, as well as aesthetic, meaning (Baker Jr. 1987; Ferris 2009; L. Jones

1963;D. Jones 2007; Mizelle Jr. 2014; Neal 1972; Palmer 1982; Salaam 1995). Yet, while

their predecessors birthed and embraced the blues in the shadows of the Peculiar

Institution (Jones 1963), and later generations expanded and revised the blues from the

margins of the Reconstruction and Jim Crow South (Woods 1998), black southerners today

are reimagining the blues—variably as an environment of social memory, site of racial

meaning and experience, and arena to explore a type of regional futurism—and ultimately

dispensing with it as they negotiate the emergent realities of the post-Civil Rights

Mississippi Delta.

Figure 2. Map of Clarksdale, Mississippi, With Neighborhood

Districts Notated

Doris King returned to Mississippi in 1963. In the fifty-plus years that followed, she

married, raised two sons, and assumed directorship of King, the family funeral home. As we

talk, her meter remains calm but deliberate, occasionally accompanied by an unflinching

glare, as if to assure me of her narrative authority, or perhaps to dare me to question it. She

describes the frenzied backlash of white residents in the years after Brown. “From First

Street to Riverton used to be white (see Figure 2), but I’ll say maybe three years of me

being back was when it was turning. Of course, Lee Academy was (getting) up and running

by then.” Doris alludes to a private K-12 academy, established in 1968 by white residents,

5
in conjunction with the Mississippi Citizen’s Council Association (Hamlin 2012; Munford

1973), as Brown’s call for school integration trickled into the Delta.

“Have you seen that change at all since then?” I ask. “Since, like, the 1970’s, has it

stayed segregated like that?”

“(Clarksdale) is segregated now, just like it was segregated then. It’s always go’n be

set up that way.” Doris sits still, unmoved by the apparent timelessness of Clarksdale’s

colorline, both symbolic and actual. “Right across the railroad tracks, there, was all white.”

She gestures towards the small window in her office, referencing the downtown square a

few blocks away. King Memorial is located in what residents refer to variably as

“Downtown,” “Down, downtown,” and “Black Downtown,” a primarily residential

neighborhood separated from the Clarksdale’s downtown square by history and the tracks

of the Illinois Central Railroad. “Downtown was for the whites.” She repeats herself firmly.

More recently, Doris remembers watching as scores of residents, many of them her

neighbors and friends, moved from Clarksdale to “find better living.” Those who stayed

bore the brunt of a precipitating development crisis—intensifying poverty, ongoing

population loss, unprecedented industrial loss and economic contraction. In time, they saw

the implementation of a new approach to civic revitalization and economic development. In

particular, beginning in the late 1970’s, while residents and industry fled Clarksdale in

droves, the downtown square filled with blues clubs, juke joints, and novelty shops; the

Delta Blues Museum and other preservation sites opened; and an expansive slate of blues

festivals attracted throngs of tourists to the area (King 2011). Couched in two national

cultural revivals—one surrounding blues music (Jones 2007; King 2004, 2011; Titon 1998;

Wald 2004), the other cultural- and ecotourism (Henshall 2012; Jones 2007; Rojek and

6
Urry 1997)—the local blues renaissance was meant to bolster the town’s civic and

economic infrastructure. Doris was skeptical.

“I believe what Clarksdale is trying to do [with the blues revival], is that the white

folks are trying to get back in control…Look at the downtown. You know the song, ‘How I

Got Over’?” Doris does not wait for me to answer. “Well, too many of us been trying to get

over for all these years, and they just don’t wan’a see that. Seem like they just want control

over everything.” She smiles inwardly. “You know, white people are strange like that.”

Doris worries that despite the blues revival, Clarksdale will soon follow the path of

another town in the Mississippi Delta. “Look at Murs Hill,” she suggests, her voice landing

just above a whisper. “People have some beautiful homes there, but they don’t have a store,

they can’t start a business, they can’t get nothing going. They don’t even have a decent

restaurant. Then, if you look at Clarksdale, the blues just won’t keep us standing.”

Reiterating the Blues (Epistemology)

As demonstrated in my exchange with Doris, black southerners in rural towns like

Clarksdale are confronting a changing demographic and economic landscape while also

negotiating memories and structural holdovers from the past. They worry over the ongoing

loss of residents and industry, even as they note the familiar look and feel of Old South

racism. They measure the possibility of change in Clarksdale—the notion that new industry

will come, that black communities will have a fair chance at social mobility, nay economic

stability—even as they maintain a vigilant awareness of the region’s past setbacks and the

stubbornness of plantation-era power relations. They live amidst the scenes and sounds of

7
an ongoing blues revival, while doubting its long-term viability, while recognizing it as

merely another domain for white elected officials and stakeholders to exact power and

exploit black communities. I situate these tensions, between New South and Old, between

the looming shadow of the region’s past and the aspirations that black residents express

regarding its future, within the analytic and interpretive parameters of the “blues

epistemology” (Woods 1998), a concept developed in reference to the experiences and

sensibilities of the “Reconstruction Generation” 2, or those black southerners born during

formalized slavery and witness to the region’s transition from Plantation to debt peonage

to disenfranchisement.

The genealogy of the blues epistemology (tradition) begins, like blues music itself3,

in the plunder and violence of plantation life in the rural South. In particular, Woods

(1998) argues that as the Delta’s southern planter class worked to reinscribe its social and

economic dominance in the wake of Emancipation and a farming economy in flux, poor and

working-class black communities in the region created their own system of “social

explanation and social action” (p. 29), what he called a blues epistemology. Here, Woods

was codifying an extensive tradition of empirical and literary work that had imagined the

2 Woods (1998) offers two definitions of the Reconstruction Generation. First, he uses the moniker to refer to

the “two generations" of black southerners that “witnessed the overthrow of slavery, ten years of freedom,
and the overthrow of Reconstruction and the beginning of ninety-five years of what has been called the
‘Second Slavery,’ namely disenfranchisement, debt peonage, Jim Crow, and legally sanctioned official and
private terrorism” (p. 17). He also draws on the term to reference black southerners “berthing themselves
sometime between the end of formal slavery and the turn of the century” (p. 19). Thus, we might loosely say
that the Reconstruction Generation includes black southerners born between 1863 and 1900.

3 Most conventional accounts locate the “origins” of the Blues Music in the Mississippi Delta, Coahoma County
and Clarksdale in particular. The two most common citations here include a reference to “negro music” in a
set of field notes recorded by Harvard archaeologist Charles Peabody (1903) and a W.C. Handy’s (1991)
recollections of a “lean, loose-jointed Negro” (p. 74) playing the “weirdest music” he had ever heard at a rail
station in Tutwiler, Mississippi. Palmer (1982) offers what appears to be the best-sourced account of this, the
most standard, blues origin story. Wald (2004) effectively argues for a more complicated origins story.

8
blues aesthetic—“riffs” and “rhythms,” tonal “flourishes,” “improvisation,” the playing of

“blue notes”—as an interpretive metaphor for black life (Brown 1932; Campbell 1995;

Hurston 1942, 2011; Jones 1963; Neal 1972; Powell 1989; Salaam 1995; Wright 1937). The

blues epistemology was the resilience and resistance of enslaved black families as they

survived, and often thrived, amidst “constant attacks by the plantation bloc and its allies”

(Woods 1998: 30). It was the “fantastic” (Iton 2008) of black women and men “fusing

dream worlds and everyday practices” (p. 16) to “make” (Hunter et al. 2016) new places

for themselves under the old shadows of lynching trees and Jim Crow. It was the ingenuity

of a people who followed the stars and railroads to freedom and new possibilities.

I Don’t Like the Blues extends the temporal parameters of the blues epistemology to

the post-Civil Rights South, in particular to the changing demographic, economic, and

political landscape of the region’s rural communities. Thus, if the blues emerged as the

cultural backdrop of rural, southern life during an earlier period in the region’s history, in

particular the 35 years spanning Emancipation, Reconstruction, and Jim Crow, this account

explores what that backdrop looks like now. If the blues was the soundtrack of the

Reconstruction Generation, pulsing and thumping with their defiant cries, this account

“listens” for how that soundtrack might have changed with the times. Indeed, if the blues

epistemology was crafted and carried out against the “chaotic and deadly” (Woods 1998:

20) machinations of the Plantation System, this account chronicles what black southerners

in the rural south are making and doing now, still in the shadow of the plantation though

more than 100 years after freedom. To address these questions, I rely on the accounts of

black southerners themselves—not a select group of blueswomen and men (e.g., Woods

1998), not the blues lyric tradition (e.g., Jones 1963), not theoretical and historical

9
postulations about what the blues is and is not (e.g., Jones 2007). Here, I am (re)asserting

the status of black southerners like Doris as the region’s craftiest and most sophisticated

critics, indeed as its foremost “sociologists, reporters, counselors, advocates, preservers of

language and customs, (and) summoners of life, love, laugher, and much, much more”

(Woods 1998:17). The resulting account straddles, blurs, and crosses the boundaries of

past, present, and future.

Heard on the Backbeat – Echoing Blues Ontologies

It is worth noting, now and no later, that the impulse to frame this as a story of “not

liking the blues”—as opposed to, say, “loving southern soul,” “needing gospel,” or “bumping

Big K.R.I.T.”—is driven by the voices and sensibilities of the nearly 150 residents of

Clarksdale and rural Coahoma County that I spoke with. While I heard these latter

pronouncements occasionally, both in passing and during extended conversations, I was far

more likely—in fact, by a magnitude of nearly three-to-one4—to hear sentiments echoing

Doris King’s leading confession. Residents insisted on dismissing the blues—almost always

before, and typically instead of, speaking of their affinities for other music forms. They

integrated references to the blues offhandedly when discussing any number of topics,

4 I arrived at this figure by coding all mentions of “blues,”

“southern soul,” “jazz,” “soul,” “rhythm and blues,”
and “hip-hop/rap” in “formal interview transcripts” (see Appendix for more on Data and Methods). There
were some 171 unique mentions of the blues, 38 mentions of “southern soul,” 26 mentions of “hip-hop/rap,”
20 mentions of “r&b,” and 12 mentions of “soul.” The the 3-to-1 ratio cited above compares unique mentions
of “blues” to unique mentions of “southern soul.” The ratio grows larger with other comparisons—for
instance, comparing “blues” and “soul” reveals a 12-to-1 ratio—and is still striking even if we count all non-
blues genres jointly (nearly 2-to-1). While this imbalance is no doubt influenced by the nature of the
questions that I asked (see Appendix for discussion of the evolution of my interview schedule), the majority
of initial references to the blues were precipitated by residents.

10
whether a difficult experience from earlier in their life or amidst drinks and barbecue in

summer. They responded to my directed questions about blues music and the ongoing

blues revival with assurance and detail. Indeed, there was something about the blues,

above and beyond other expressive forms, that resonated among the black Clarksdalians

that I spoke with, even if this resonance manifested as dislike, disengagement, and

avoidance.

To be sure, the salience of the blues in the individual and collective consciousness of

black Delta communities like those in Clarksdale is partly rooted in the heavy prevalence of

blues symbolism, heritage sites, and performance cultures in the region. The Delta is widely

referred to as the “Land of the Blues,” and the region boasts a robust, if contrived and

quirky, arrangement of blues clubs, juke joints, heritage markers, historical collections, and

commemorative sites (Henshall 2012; King 2011). Thus, while the blues is fundamentally a

black American aesthetic form (Jones 1963), with early history in Memphis, Chicago, St.

Louis, and even Los Angeles (Guralnick 2006; Jones 1963; Wald 2004, 2004), it would

make sense, and perhaps be expected, that it would resonate the “loudest” for

communities, like Clarksdale, where it is featured prominently in civic life. There is an

expansive catalog of social science research documenting how the arrival and expansion of

tourism scenes in a place often engenders feelings of resentment and disapproval among

residents (Andereck et al. 2005; Besculides, Lee, and McCormick 2002; Frenkel et al. 2000;

King 2011; Thomas 2014; for a review see Harrill 2004). And, indeed, those sentiments

colored many of the conversations that I had with black Clarksdalians. They peppered me

with comments like, “(Clarksdale) is all about just the blues, blues, blues, blues, blues”; “All

11
they do is the blues, which, if you look at it, ain’t nothing but some juke joints and Moonies”;

and occasionally, “If I hear about one more blues festival, my eyes go’n cross.”

Yet, the Delta’s blues—which I discuss briefly in a later section and at length in

chapter one—is only part of the story. Time and again, residents, whether young or old,

native or not, attributed social meaning to the blues that was rooted in memories and

histories that long preceded the Delta’s most recent blues revival and far outflanked the

geographic bounds of the Mississippi Blues Trail. For instance, in addition to dismissing the

significance and appeal of local blues venues like Moonies, residents dispensed with a

whole catalog of blues memories—experiences that ranged from being among the first

students to integrate the city school district in the 1970’s, to one man’s poverty and

homelessness in 1997, to ongoing concerns about healthcare and future wellbeing. Further,

residents associated Clarksdale’s blues performance scenes not only with streams of

tourists but also, and perhaps more aptly, with the town’s and region’s history of racial

exclusion and violence. Recall the matter-of-factness with which Doris noted that,

“Downtown was for the whites.” Similarly, her son Hamp, 31, explained what he and other

residents referred to as the “Dog Law”: “No niggas (were) to be seen (downtown or in the

all-white Oakhurst community) after 12-midnight.” Thus, while I Don’t Like the Blues takes

seriously the direct claims and appraisals that black Clarksdalians make regarding blues

music and the Delta’s blues revival—what we might think of as the “downbeat,” understood

in musical composition and performance as the first, or most emphasized, beat in a

measure—I am more attentive to residents’ broader blues narratives concerning personal

memory, racial experience, and future aspirations—that is, the backbeat.

12
 The “downbeat-backbeat” heuristic is perhaps also a useful way to think about the

fundamental theoretical impulse of I Don’t Like the Blues. While conventional scholarly and

popular accounts of race and regional life in the U.S. typically focus on the affirmative, or

most emphasized, capacities of black expressivity and experience, the account offered here

is necessarily concerned with the “off” spaces, or, again, the backbeat. Here, I am arguing

that it is just as important and analytically useful to examine what black (southern)

Americans don’t like, where they aren’t going, and what they don’t envision in their futures

as it is to measure their forward-looking and affirmative ontologies. This point draws on

the work of Kevin Quashie, who cautions against reading black culture as always, only

pronounced and assertive, loud and public. Instead, he argues for a deeper recognition of

the “quiet” capacities of blackness.

“Quiet…is a metaphor for the full range of one’s inner life—one’s desires,

ambitions, hungers, vulnerabilities, fears…[T]he inner life—dynamic and

ravishing—is a stay against the dominance of the social world; it has its own

sovereignty. It is hard to see, even harder to describe, but no less potent in its

ineffability. Quiet.” [p. 6]

Similarly, to listen for the reasons and ways that black southerners like Doris, her son

Hamp, and their neighbors, family, and friends in Clarksdale “don’t like the blues” is to

allow for their full(er) range of expressivity. It considers both their fears and their faith,

their anxieties and their triumphs, their memories and their aspirations.

13
 Thus, the case for interrogating what it means to “not like the blues” is a case for the

enduring interpretive and analytic value of minding the “backbeats” of blackness. Scholars

have long noted the cultural shift among black Americans away from the blues and towards

other interpolations of music and cultural forms, whether soul and r&b (Neal 2002; Van

Deburg 1993) disco, funk, or hip-hop (Asante 2008; Chang 2005; Rose 1994). Yet, while

some scholars have noted these trends and contended that the blues now has only

marginal relevance for contemporary readings of black life (e.g., Daley 2003; George 1988;

Jones 2007; Wald 2004), I am arguing that we should be turning towards and leaning into

these patterns of disengagement, asking what they might signal about other aspects of

black life and epistemology. For instance, what does a decision to dispense with, “not like,”

or “leave behind” the blues say about the specific and general ways that black southerners

use memory to negotiate their anxieties, aspirations, and everyday concerns about life?

What do decisions to avoid blues performance scenes—that is, to “never (have) been to a

blues show”—say about the sophisticated, if routine, calculations black southerners make

when navigating actual and imagined geographies in the South? What do local views of the

effectiveness and viability of the blues as a mechanism for economic and community

development say about the folk futurism that black southerners often rely on when

reconciling past setbacks with anticipated triumphs and progress?

Even as the blues holds only nominal commercial appeal among black (southern)

Americans, as I demonstrate here, they continue to reflect on and reckon with it—with

what it means for who they are and how they see themselves; with how it manifests in their

lived environments and various spatial geographies; indeed, with how they read the past

onto the present and future. Here again, Quashie (2012) is instructive:

14
 “In humanity, quiet is inevitable, essential. It is a simple, beautiful part of

what it means to be alive. It is already there, if one is looking to understand it.

An aesthetic of quiet is not incompatible with black culture, but to notice and

understand it requires a shift in how we read, what we look for, and what we

expect, even what we remain open to. It requires paying attention in a

different way.” [6]

Indeed, sometimes it requires listening in a different way, recognizing, as Faulkner (2012

[1951]) instructs, that “the past is never dead. It’s not even past” (p. 73). Thus, while an

impressive cadre of scholars working in disciplines spanning sociology, anthropology,

cultural studies, black theology, and musicology have celebrated the theoretical and

epistemological necessity of viewing black life through the prism of more (post)modern

expressivities like soul and hip-hop most prominently (Asante 2008; Ashe 2007; Ashe et al.

2007; David 2007; George 2005; Hopkinson and Moore 2006; Jones 2007; Kitwana 2003;

Neal 2002; Schur 2007; Van Deburg 1993), I Don’t Like the Blues lingers on and listens for

the blues epistemology because, advisedly, the blues still lingers in black southern life, even

if, as I’ll demonstrate here, black southerners are not listening to it.

CALL TO HOME? REFOCUSING THE RURAL SOUTH IN THE STUDY OF BLACK LIVES AND

RACIAL EPISTEMOLOGIES

15
 While I Don’t Like the Blues lends, generally, to commentary on black racial

attitudes, black placemaking logics, and black folk epistemologies, I also take seriously the

extent to which regionality—here, southern regionality—often circumscribes, accents,

mediates, and sometimes reconfigures (conversations about) race and vice versa (Cobb

2005; Griffin 2004, 2006; Reed 1982; Robinson 2014). Thus, it is important to note that

this is explicitly an exploration of the black South and black southerners—not merely black

Americans living in the South, and not merely the blues as it is “played” in southern

contexts. Here, I am joining a tradition of scholarship that has, at various historical

flashpoints, taken up the “southern question” (Gayarré 1877)—a domain of inquiry

concerned with how the American South, in its economic systems, social relations, and

cultural mores, has adapted during periods of conflict and change,(Griffin 2001; Reed

2013) and a theoretical paradigm that interrogates the relationship between the South and

nation (Griffin 2000). This mode of inquiry has generated much traction around questions

of “race relations,” entering the social sciences as scholars took interest in the experiences

of black southerners, as well as the changing conditions of southern communities, as they

transitioned to post-Emancipation life.

“For many reasons, it would appear that the time is ripe for undertaking a thorough

study…of the real condition of the Negro” (p. 1), writes W.E.B. Du Bois (1898) in one of the

earliest entries in this tradition, a study the Black Belt town of Farmville, Virginia. Du Bois,

along with a group of his students from the Atlanta Sociological Laboratory (Wright II

2016), went on to complete four additional monographs on black southern life at the turn

of the century, including profiles of rural towns in Georgia (Du Bois 1901) and Alabama

(Du Bois 1899b); a reflection on his time teaching at an elementary school in rural

16
Tennessee (Du Bois 1899a); and an assessment of the condition of black farmers in the

Black Belt (Du Bois 1904).

Following Du Bois, the work of scholars such as Allison Davis, Burleigh Gardner, and

Mary Gardner in Deep South; John Dollard in Caste and Class in a Southern Town; Charles

Johnson in Shadow of the Plantation and Growing up in the Black Belt; Hortense

Powdermaker in After Freedom; and Arthur Raper in Preface to Peasantry further

established the southern question as an important domain of scientific investigation and,

importantly here, located its purview in the region’s rural countryside. Each of these

studies was set in the rural Black Belt, and all but Raper’s included at least one site in the

Mississippi Delta. To be sure, centering the rural South in this way was largely a function of

practical necessity. During the first few decades of the twentieth century, most black

southerners lived in the South on or in close proximity to the plantations where they had

been enslaved, and, thus, to study race relations in general or black southerners in

particular necessarily required visiting the rural South. However, as others have noted

(e.g., Woods 1998; Robinson 2014), this geographic mandate was more than a matter of

empirics. It was also rooted in the notion, which I am implicitly endorsing here, that the

rural South was/is the cradle and proving ground for black American life writ large (Woods

1998).

Despite its early import and widespread contributions, by the 1940’s empirical

interest in the southern question, at least as a widely recognized domain of inquiry, had

begun to wane (Griffin 2001). Black southerners had completed the largest internal

migration in U.S. history—with destinations as diverse as Chicago (Lemann 1992;

Wilkerson 2011), Kansas (Painter 1992), and Louisville (Adams 2006)—and, for all intents

17
and purposes, the geographic locus of social science research had followed them 5. More

recently, as millions of black Americans “return” from their migration destinations and

(re)settle in in the South (Adelman and Tolnay 2000; Frey 2004; Hunt, Hunt, and Falk

2004), a growing cadre of sociologists, historians, demographers, and political scientists

have, too, returned to the southern question, excited to take inventory of a region, again,

becoming “new” (Frey 2004; Kreyling 2005; Lloyd 2012; Reed 2013). In this, the most

recent, instantiation of the “New South,” sprawling suburban neighborhoods spill from

rapidly growing “New Urban South” cities, from Dallas to Atlanta to Washington D.C. (Lacy

2007; Lloyd 2012); “New Destination” communities spring up in rural Texas and North

Carolina, offering work and the promise of economic stability to a new class of Latinx

immigrants (Ribas 2015); and Historic Urban South cities swell, full with both native black

southerners who have always called the region home and their once “migrating cousins”

now returning (Adelman and Tolnay 2000, 2000; Frey 2004; Hunt et al. 2004; Robinson

2014; Stack 1996).

Table 1. Selected Demographic Characteristics for the eleven “Central” Counties of the
Mississippi Delta, 1970-2013

5 This diminished interest in studying the South, what Robinson (2014) aptly refers to as “looking way” from

the South, (p. 5) has continued largely unabated to present, save a few notable exceptions. Carol Stack
maintained an analytic and geographic interest in the rural South in her two most noted studies, All our Kin
(1974) and Call to Home (1996), both focused on how black southerners are making and remaking notions of
“home,” “memory,” and “belonging” as they return to the South. Falk (2004) extends Stack’s work to the
2000’s, focusing on a black family living in a rural Georgia community. Finally, and perhaps of more interest
to regional and cultural studies scholars, a small cadre of (southern) historians and folklorists have
maintained a somewhat vibrant tradition of chronicling and illuminating the region’s history and culture
(Ferris 1970, 1978, 1983, Griffin 2000, 2001; Griffin and Doyle 1995; Reed 1982, 1986b, 1986a, 2013).

18
 Yet, as Doris King alludes to in the opening exchange, promise and growth is not the

whole of the newest New South story. Alongside the bustling Urban South and the busy

New Destination South, is the South of Clarksdale and the Mississippi Delta—as Doris

notes, the “country South”—where demographic growth is mired in the shadows of vacant

houses and empty city blocks, economic expansion lumbers in collapsing cotton gins and

boarded storefronts, and Old South race relations cast a shadow as long as the day. Indeed,

the standard indicators of New South change are turned on their head in the Delta, in fact,

often manifesting in the acceleration of already-existent patterns of structural decline.

Between 1970 and 2013, for instance, the population of the eleven “central” 6 counties of

the Mississippi Delta declined by about 30 percent; the unemployment rate increased

fivefold; and, after modest improvement in the years following World War II (Gibbs 2003),

poverty rates stagnated at nearly triple the national average (see Table 1). In the same time

period, the proportion of black residents in the region grew from 60 to 70 percent—further

cementing the Delta’s status as the largest block of predominantly black counties in the

6 For nearly a century, an expansive collection of research reports, monographs, books, federal commissions,

and policy platforms have set out to study and address the social problems of the Mississippi Delta. Yet, to
date, there have been few systematic efforts to define the region’s geographic boundaries. Is it enough to note
Cohn’s (1948) oft-repeated claim that, “The Mississippi Delta begins in the lobby of the Peabody Hotel in
Memphis and ends on Catfish Row in Vicksburg” (p. 12)? How do we derive the spatial parameters of the
Delta from the language included in the Lower Mississippi Delta Development Act of 1988, which defines the
region as, “those areas within a reasonable proximity of the Mississippi River…that suffer from any
combination of high unemployment; low net family income, agriculture and oil industry decline; a decrease in
small business activity; or poor or inadequate transportation infrastructure, health care, housing, or
educational opportunities” (section 4.2)? Some studies focus on the amoebic mass of land flanked to the
South and North by Issaquena and Tunica Counties, respectively, and to the West and East by the Mississippi
and Yazoo Rivers (e.g., Cobb 1994). Other studies are more inclusive, extending the region’s boundaries more
inland (from the Mississippi River), including in their 18-plus-county Mississippi Delta such central counties
as Panola, Grenada, and Tate (e.g., Willis 2000). Following designations put forth by Reinschmiedt and Green
(1989), the most straightforward and robust classification system that I have come across, I draw distinctions
between “central” and “fringe” Delta counties. The central Mississippi Delta includes those eleven Mississippi
counties “lying entirely within the flatland Delta region” of the state: Bolivar, Coahoma, Humphreys,
Issaquena, Leflore, Quitman, Sharkey, Sunflower, Tallahatchie, Tunica, and Washington. Unless indicated, all
data, including my own calculations in Table 1, reference social and demographic trends in these eleven
central counties.

19
U.S.—a function of both unprecedented rates of white population loss and menial rates of

Latinx immigration 7 in the region.

While the magnitude and scope of demographic and economic restructuring in the

Delta are exceptional—giving way to some of the most pronounced levels of inequality and

structural decline in the nation (Austin et al. 2009; Delta Regional Authority 2015)—they

are not distinct, as the Delta’s structural profile is emblematic of many places throughout

the U.S. Black Belt8. Similar to the Delta, one in five residents, and a third of all black

residents, of the Black Belt live below the poverty line, and the region lags behind national

averages on myriad indicators of human capital and economic wellbeing, including

educational attainment, job growth, and labor force participation (Gibbs 2003). Further,

while some places in the region have experienced high rates of Latinx immigration

(Lippard and Gallagher 2010), the Black Belt, like the Delta, maintains a majority black-

white demographic profile.

Still, recent studies of the New South have focused primarily on questions of

growing racial diversity, and centered primarily on the region’s large metropolitan areas

and urban centers; and as I discussed in brief earlier, the most robust scholarly

commentary on the rural South is largely confined to the forty or so years between the turn

of the century and Word War II. What is lost as a result, in addition to a representative and

up-to-date understanding of the region’s demographic and social landscape, is an

7 There was a brief period between 1948 and 1951 in which the Mississippi Unemployment Compensation

Commission brought some one thousand Mexican farm workers to the Mississippi Delta to help chop and
harvest cotton (Woods 1998). While Tallahatchie County currently has the highest proportion of Hispanic
residents, this number is comprised mostly of the Latinx men in the Tallahatchie County Correctional Facility
(Logue 2006). In total, less than 3 percent of the Delta’s population is comprised of Latinx residents.
8 Here, Black Belt refers to the 200-plus counties from West Texas to Virginia with high concentrations of

black residents and historic ties to the South’s Plantation economy (see Gibbs 2003).

20
opportunity to revisit current sociological paradigms on black racial epistemologies,

placemaking logics, and, more generally, race relations in the U.S. In particular, as scholars

turn more and more to southern cities to explore the nation’s burgeoning “diversity

explosion” (Frey 2014), to document and explain the “browning of America” (Phillips

2016), to forecast the coming “majority minority” national portrait (Craig and Richeson

2014), and to theorize the potential of a “tri-racial” (Bonilla-Silva and Glover 2004)—nay

post-racial or post-black (Touré 2012)—U.S. society, I Don’t Like the Blues explores a place

where race relations continue to play in black and white.

BEYOND THE BLUES: ON MEMORY, RACE, AND FUTURISM

“In the Mississippi Delta, first you have cotton,” Clarksdale mayor Carl White

comments, his hands folded tightly behind his head, his feet propped on the edge of his

crowded desk. In 2011, Carl ran an unsuccessful bid for state governor. Two years later he

turned his efforts to Clarksdale, becoming the town’s first white mayor in twenty years.

Like other elected officials, he notes the enduring economic benefits of the blues in

Clarksdale. “Soybeans, rice, and, here recently, corn has been big, but probably one of our

biggest crops—it harvests year-round—our biggest export is the blues.” Indeed, in many

ways, the blues is the Delta’s biggest export, the region’s prevailing cultural zeitgeist, its

lingua franca. First, as I have outlined in the previous section and will explore at length in

chapter one, the Delta has the “structural blues.” Residents of the region, black residents in

particular, face many obstacles in their daily lives, whether inadequate or unavailable

public services, from healthcare, to clean water, to housing; a regional economy offering

21
little more than low-wage and menial work; or an opportunity structure defined by social

stratification and restricted educational and occupational opportunities.

Yet, the Delta does not just have the blues; it plays the blues too. In Merigold, Po’

Monkey’s stands as one of the last-remaining “original” juke joints; in Cleveland, Dockery

Farms commemorates its own Charley Patton, Son House, Howlin’ Wolf, and a veritable

who’s who of blues musicians; and in Clarksdale, a dedicated group of blues enthusiasts,

both natives and itinerant tourists, make their weekly rounds—watching through the

cluttered windows of the Bluesberry café on Mondays, dancing between the Hambone

Gallery and “Rock & Blues” Museum on Tuesday nights, singing in front of the shadowy

stage at New Roxy on Wednesday, glowing beneath the string lights of Moonies and Ground

Zero on Thursday, and drifting between a pulsing cluster of juke joints the weekend

through.

“We’ve got all the blues you wan’a hear, whenever you wan’a hear it, however you

wan’a hear it,” Mayor White brags with a deep southern drawl. His optimism trickles down.

For white blues enthusiasts who live in and frequent Clarksdale and the Delta, the blues

evokes excitement and fascination, a glimpse of “the real South” and “real blues players.”

For white native and long-term residents of the Delta, the blues is about regional heritage,

“something good to show off about this place the Delta.” However, for black Delta

communities, accounted for here in the perspectives of black Clarksdalians, the blues has

come to stand for something altogether different.

In the same way that Doris King had gone on to laugh coyly while listing “Luther,”

“Marvin,” and “the guy who sings Mom’s Apple Pie” as her favorite singers, black

Clarksdalians were at least a generation removed from crooning to Muddy Waters and B.B.

22
King. Indeed, they did not like blues music—not Bessie Smith, not Chicago blues, not the

Memphis sound. Their music preferences had long been reset, to the lighter sounds of Betty

Wright and Bobby Rush, the call-and-response of the Brown Sisters and Lee Williams, the

yodeling lilts of Sam Cooke and Patti Labelle, and, for younger residents, the “countrified”

bass of Big K.R.I.T. Yet, as I have mentioned, residents’ attitudes about the blues were about

more than guitars and harmonicas, Hell Hounds and Hoochie Coochie Men. Time and again,

residents positioned the blues as an environment of memory, a revenant of some

experience gone by. They also spoke about the blues in racial terms, as both a practice and

a place that was more appealing to and welcoming for white residents and tourists. Finally,

they associated the blues and blues tourism with the future structural and development

trajectory of Clarksdale and the Mississippi Delta.

Moving Beyond, Leaving Behind—or, “I don’t like the blues.”

First, the blues summoned residents to a mnemonic space that allowed them to

revisit and reckon with experiences from their past. As such, a request to “define the blues”

or reflect on “what the blues means,” effectively became a request to remember some

experience from the past. In most cases, these memories were personal, or

“autobiographical” (Olick and Robbins 1998); always vivid and textured; and centered on

experiences of hardship or, as we will hear from native resident Rick Sutton in chapter two,

“struggle times.” And, even as residents acknowledged, enumerated, and celebrated the

“lessons” that these blues memories had brought, they maintained that the blues, itself, was

a place that they had moved beyond—or, alternately, left behind.

23
 When black residents frame the blues in this way—as a stand-in for past personal

experience—they are speaking to and against a growing tradition of scholarly commentary

on “social memory,” a concept developed to explore the individual, relational, and

contextual factors that shape how social groups come to view historical events both

independently and in relation to their social lives 9. In general, this literature has explored

how the past becomes enshrined and represented in public culture, as with statues and

heritage sites (Alonso 1988; Foucault 1980; Leydesdorff, Passerini, and Thompson 1996;

Lipsitz 1990; Thelen 1989; Wilson 1996) and how conflicted, violent, or otherwise difficult

pasts are remembered and commemorated, as with museums memorializing the tragedies

and travesties of mass violence and human genocide (Jacobs 2010; Levy and Sznaider

2002; Whitlinger 2015).

Though decidedly “newer” and, thus, less developed and expansive than studies of

memory and remembering, there is a growing tradition of commentary exploring the

philosophical contours of “countermemory” processes—for instance, “collective silence”

(Vinitzky-Seroussi and Teeger 2010; Whitlinger 2015), “denial” (Maier 1993; Zerubavel

2006) and “forgetting” (Fowler 2005; Gross 2000). These studies give attention to the

processes of contestation that play out in public spaces over how some memories—taken

here to mean “collective memories” (Halbwachs 1992), or shared historical knowledge—of

a historical figure, social group, or event come to be suppressed, obscured, or otherwise not

9 While some scholars recognize Hugo von Hofmannsthals’s, “the damned up force of our mysterious
ancestors” as one of the earliest references to the social capacities of memory processes (see Olick and
Robbins 1998 or Schieder 1978), most contemporary studies begin with Maurice Halbwachs' On Collective
Memory and Marc Bloch's “Mémoire collective, tradition, et coutume: À propos d'un livre recent,” both
published in 1925. Other key texts include Bartlett (1932), Evans-Pritchard (1940), Cooley (1918), and
(Mead 1932). We might also include Durkheim’s Elementary Forms of Religious Life, Marx’s Eighteenth
Brumaire, Weber’s The Protestant Ethic and the Spirit of Capitalism, and Du Bois's The Souls of Black Folk in
the early canon of social memory studies.

24
remembered. These studies also ask how and why groups with shared experiences or

historical narratives, what Zerubavel (1996) refers to as “mnemonic communities,” might

opt to shirk their own collective memories. Thus far, findings have identified two general

processes. First, dominant groups might engage in concerted and directed campaigns to

discredit or erase a particular history. Whitlinger (2015) writes, “those groups occupying

dominant social positions are able to advance a particular official version of the past by

controlling access to information, the means of dissemination, and the very terms of

discussion” (p. 650). Second, mnemonic communities might purposively engage in acts of

“overt” and “covert silence” (Vinitzky-Seroussi and Teeger 2010) to “diminish the potency”

(p. 1115) of the emotional, or in some cases physical, distress of an experience or set of

events.

I Don’t Like the Blues joins this as yet growing domain of study, on one hand,

reiterating previous calls to cast a wider net in studies of social memory and, on the other,

calling for a more intentioned study of the social and epistemological motives and goals of

the actors, or mnemonic communities, involved. What Doris King and other residents of

Clarksdale are doing when they dispense wit, or claim to “not like,” the blues does not

really connote “forgetting” and is not fully captured by concepts such as “denial” or

“silencing.” To the contrary, they are fully present in (and with) their memories, and even if

between extended silent pauses and deep reflection, they ably revisit these memories. They

recount vivid scenes of hardship and struggle, being sad and afraid, appreciating simple

living and laughing in gardens. Yet, to be sure, there was almost always a point in which

residents explained that the blues no longer captured their individual and collective

realities. In my view, these proclamations represent a desire, not to forget, but to “move

25
beyond,” not to deny or silence, but to “leave behind.” These epistemological moves are not

rooted in fear, shame, or embarrassment. Rather, they are emboldened by desire,

resilience, and determination. Indeed, here, silence is loud, aimed at reclaiming and holding

to, in the context of Woods’ (1998) blues epistemology, an individual and collective sense

of “humanistic autonomy” (p. 32).

Absence in Racialized Spaces—or, “Never Been to a Blues Show.”

Second, for the vast majority of black Clarksdalians that I spoke with, the blues had

come to hold pronounced racial meaning. Doris King had never been to a blues show, at

least not to hear the blues, and in the one instance that she did remember going, she

bemoaned the space’s tacky interior—crooked floors and leaning tablecloths. Like her,

black residents of Clarksdale were virtually completely absent from the crowds at the local

circuit of day festivals, and they rarely patronized the nightly scene of juke joints and blues

clubs. Residents insisted that this absence, too, was active and intentional. They described

the music often heard at establishments like Moonies and T-Bone’s as “white folks’ music,”

and they framed the venues themselves as “where the white folks go.” In this way, Doris’s

claim of absence and her dereliction of the aesthetics of Moonies can be taken as a

statement not only about the entertainment value of the blues, but about the spatial and

racial contours of Clarkdale’s built and imagined geographies.

When residents interpret Clarksdale’s blues scenes in this way—as “white music”

and “white places”—they are straddling three related traditions of social science

commentary. First, they are engaging in the process “racialization” (Banton 1967; Barot

26
and Bird 2001; Omi and Winant 2015), the social-cognitive act of attributing racial

meaning to human bodies, social practices, cultural objects, and, of somewhat recent

import, the built environment (Gieryn 2000; Lipsitz 2007). While scholars have long noted

the ways in which individuals read race onto various domains of public culture, and while

blues musicologists and enthusiasts have long claimed that black Americans now view the

blues as a white expressive form (Daley 2003; George 1988; Jones 2007; Wald 2004), I

Don’t Like the Blues offers, to my knowledge, the first empirical account of what black

(southern) Americans are actually saying about the blues to this end.

Second, what is striking about the line of reasoning that leads residents away from

Moonies, the Juke Joint Festival, and Clarksdale’s other blues scenes is that it is predicated

as much on the town’s and region’s racial history as it is on the racial composition of the

nightly social scenes. That is to say, Doris’s “never even been to a blues show” is motivated

as much by sad music, crooked floors, and leaning tables as it is about downtown “(being)

for the whites.” The role that place history(ies) play in contemporary and emergent

processes of racialization, while not unchartered empirical territory (Omi and Winant

2015), does remain an understudied topic both in critical race studies and in more varied

studies exploring how place shapes, reinforces, and sometimes challenges existing power

hierarchies (Gieryn 2000).

Finally, while scholars have long taken interest in how black communities “make”

(Hunter 2013) new places when social processes such as “urban renewal” and structural

blight hamper, demolish, or gentrify their old ones (Hunter et al. 2016; Liebow 1967),

decidedly less attention has been given to the everyday logics and practices that black

communities draw on when disengaging from, or, advisedly, “unmaking” undesirable

27
places. Ultimately, I am positing here that when black residents racialize and avoid

Clarksdale’s blues performance scenes, they are drawing on a critical “spatial imaginary”

(Lipsitz 2007) that recognizes how, as Robinson (2014) notes, “the past—in varying

forms—both is and interrupts the Contemporary South” (p. 4). In this case, the past is a

spatial one and the “Contemporary South” emerges in the riffs, muddled laughter, and

predominantly white audiences of the Blues Alley District. Here, I Don’t Like the Blues

echoes and substantiates the claim, implied by Woods (1998) and explicitly stated by

Lipsitz (2007) and Ruffin (2009), that the blues epistemology is both an ethno-racial and

an ethno-spatial epistemology, that it is as much about unmaking old places as it is

fashioning new ones.

Re-writing the Regional Future—or, “The Blues Just Won’t Keep us Standing.”

Finally, black Clarksdalians imagined the blues as an arena to explore their ideas

and aspirations about the future. When Doris reasoned “the blues just won’t keep us

standing,” she was challenging the wisdom of the town’s decision to center the blues in its

economic development campaign. She was very clearly, and with an air of foreboding

reproach, theorizing about the prudence of the town’s growing commitment to blues

tourism and the future trajectory of black neighborhoods in Clarksdale. Other black

residents echoed her claim, critiquing the blues revival as a misguided development agenda

that was operated by a select group of white public officials and stakeholders, and that

primarily benefitted white residents. Instead, black residents wanted a development

agenda that was rooted in and informed by local black communities, organized by leaders

28
who “had their hearts in the right place,” and infused with a more democratic and

egalitarian set of unifying goals. Here too, they echoed Doris, at once expressing a sense of

pessimism about the long-term social and economic viability of blues tourism, as with, “the

blues (simply) won’t keep us standing”; and imagining an alternate, possibly more

promising, regional future that required either something different from or in addition to

the blues, as with “the blues, (alone), won’t keep us standing.”

By framing the blues in this way—as both a harbinger of the past and a space to

theorize the future—black residents are updating a tradition of critical commentary that

interrogates the social, demographic, intellectual, and historical foundations of Plantation

domination and racial inequality in the Mississippi Delta. Whether in early monographs

such as Donald Grubbs' Cry from the Cotton, Jay Mandle’s The Roots of Black Poverty, and

One Kind of Freedom by Ransom and Sutch, or more recent work such as James Cobb’s The

Most Southern Place on Earth, a robust group of scholars have argued that the Delta’s post-

Emancipation history of perpetual social and economic turmoil is neither an organic

phenomenon nor a function of social or spatial isolation. To the contrary, they posit that the

region has suffered from a series of overly paternalistic, often violent and destructive,

approaches to regional planning and economic development. Cobb (1994) says as much:

“...[M]any of the human and material extremes that were the keys to the

Delta’s identity either as the ‘South’s South’ or ‘America’s Ethiopia’ were

shaped not by its isolation but by pervasive global and national economic

influences and consistent interaction with a federal government whose

29
 policies often confirmed the Delta’s inequities and reinforced its

anachronistic social and political order as well.” [333]

Woods (1998) echoes Cobb and others, arguing that the story of the Mississippi

Delta is essentially and necessarily a story of continued, if evolving, Plantation domination,

beginning with the sharecropping and tenant farming systems that emerged after

Emancipation and Reconstruction and rearticulated variably in Roosevelt’s New Deal, the

work of the Delta Council, and eventually Clinton’s Lower Mississippi Delta Development

Commission. The accounts offered suggest that black Clarksdalians are positioning the

region’s blues revival as the most recent development agenda in this procession, giving

new credence to Woods’ claim that black Delta communities have always bore the full

weight of the Delta’s violent and exploitive plantation system while also serving as its

craftiest and most sophisticated critics.

By interrogating the various ways in which black Clarksdalians define and

characterize the blues—as environment of memory, racialized social space, and arena of

regional futurism—I Don’t Like the Blues joins an interpretive tradition that treats “blues,”

not just as a configuration of guttural lyrics, lowered fifth notes, and a pulsing downbeat

but as a site of meaning and experience, a way of reckoning and reconstruction. As such,

the blues becomes entre to broader commentary about black southern life and sensibility.

Indeed, it becomes, as Woods (1998) instructs, an epistemology—a system of knowledge

and knowing, a disposition of experience and expectation, a space to refashion notions of

identity, truth, and change, and craft a new vision for a non-oppressive approach to

community building and regional development.

30
Project Overview

I Don’t Like the Blues begins on the Tuesday after the town’s noted Juke Joint

Festival, with me joining Nathaniel “Biggs” Brownlee, a 27-year-old native resident, for a

busking session on the downtown square. His commentary, and the accompanying scene

set the backdrop for I Don’t Like the Blues, a structurally dynamic Mississippi Delta with a

blues revival keeping the beat. Drawing on nearly fifty years of Census data, interview and

oral history accounts from local residents, and reconstructed scenes from a riding tour with

native resident Junior Freeman, I trace the Delta’s recent structural narrative, what some

have called a development crisis. I then blend archival and contemporary accounts of

Clarksdale, Coahoma County, and the Delta to chronicle the move by local elected officials

to incorporate blues tourism into the region’s (and state’s) economic development plan.

Earlier, Town Mayor Carl White heralded the blues as the region’s chief export. “Look at the

Downtown” outlines how that reality came, and continues, to be so.

Chapter two, “I (Still) Don’t Like the Blues,” takes an initial look at black

Clarksdalians’ varied characterizations and appraisals of the blues, beginning with 45-year-

old native resident Rick Sutton recounting a time when he was homeless and living in an

“old raggedy school bus.” I use this chapter to explore what a commitment to exploring the

backbeat of black social memory might look like. In particular, I demonstrate the ways in

which black residents frame the blues as an environment of memory, and then embody this

environment to reckon with past experiences. Here, “blues” functions as a mnemonic

stand-in for the past, and given the nature of this past, residents insist that it—at once, the

31
blues and their blues memory(ies)—is something that they have moved beyond; something

that, if given the option, they would not want to go back to. I argue that when residents

make this mnemonic move, straddling and blurring boundaries between remembering and

forgetting, commemorating and letting go, they are engaging in an active and intentional

pursuit of humanistic autonomy—that is, the capacity to fashion a present disposition and

future outlook in and on their own terms, unconstrained by the past.

Chapter three, “Never Been to a Blues Show,” turns from the mnemonic to the

spatial, exploring the explicit and subversive ways in which black residents frame the

blues, or more aptly Clarksdale’s blues performance circuit, as a site of racial meaning and

experience. I chronicle the sophisticated, if routine, logics that residents employ when

deciding whether and how they will participate in local blues performance scenes and

other adjacent businesses. Here, I begin with a scene from the first night of the Hambone

Blues Festival, describing the pulsing scene of guitars and percussion, beer and muddled

laughter, but no black folks. Theoretically, this chapter unpacks how residents’ spatial

imaginaries play on both past (racial) place histories and the potential of future racial, nay

racist, encounters when attributing meaning to the blues.

Chapter four, “The Blues Just Won’t Keep Us Standing,” explores how black residents

use the blues as an avenue to ponder and theorize the future. In particular, I document

what residents have to say about the impact and long-term viability of the blues revival. I

note their opinions on the openings (and closings) of blues venues, the constant

bombardment of blues tourism promotion, ongoing construction and renovation projects,

and the apparent lack of structural benefits that these efforts have portended for local

black communities. Here, I am arguing that black Clarksdalians are engaging in a type of

32
“plantation critique” (1998), whereby they name and levy critiques against the people and

institutions that they deem to be responsible for the town’s, especially the black

communities therein, structural obstacles. These efforts are intent on creating the space,

both imagined and actual, for a future in which the blues–whether blues music, the town’s

blues development plan, or the region’s structural blues—can be joined, or better, replaced,

by something more promising and stable.

In the conclusion, I revisit the major themes from each chapter and consider the

importance of this account for broader commentary in the social sciences. In particular, I

consider what “listening for the blues (epistemology)” might mean for future studies of

blackness, black southernness, and southern blackness. The chapter ends as it should, in

the quiet of Doris King’s office, me listening intently as she recounted, with all deliberate

speed, an illuminating story from her past.

33
 Chapter 1: “Look at the Downtown.”: The Making(s) of a Blues Place

A white tourist couple emerges slowly from the pale-pink doors of Mag Pie’s Gift and

Art Boutique on Clarksdale’s downtown square. They move slowly, surveying the stillness

of Yazoo Avenue, stopping a few paces beyond the cluttered shop windows to gather

themselves. The woman deposits a small bag into her tote. The man returns something to

his back pocket and opens a pair of sunglasses to his face. Their attention shifts to a wide

blue sign jutting from the sidewalk in front of a shadowy building—a Mississippi Blues

Trail Marker for the WROX radio station. It is the Tuesday after Clarksdale’s annual Juke

Joint Weekend, one of the largest blues festivals in the country. Most of the festivalgoers

have left town, but the couple’s stay has extended into the week.

Across the street, Biggs takes a deep pull from his cigarette and sets loose an

echoing guitar lick that lands somewhere between “Way Down in the Hole” and Sunday

morning devotion. At 27, Biggs is one of the youngest musicians on Clarksdale’s blues

circuit, and his local roots have made him a juke joint favorite. He has spent the previous

few days playing an impossible schedule of stage and sidewalk shows on the square.

Although he fancies himself the “hardest working man in Clarksdale,” he jokes that today is

a rest day—two hours of busking in front of Cat Head, a music and folk art store—a break

from his rugged performance style of off-key hollers, stacked chord progressions, and

Memphis-style Gangsta Walks.

34
 The couple looks across at Biggs and I, momentarily satisfied with watching and

listening from a distance. Then, they step down from the sidewalk and cross the street in

our direction. “Sounding good!” The man raises a thumbs-up towards Biggs as they move

closer. Biggs plays on. “See, honey, he’s a real blues player,” the man comments to his wife,

and as he continues to badger Biggs with dry jokes and empty clichés—“Man, if I could play

that thing like you, I’d be alright!”—the woman retrieves a few crumpled bills from her tote

and drops them in a coffee tin at the edge of the sidewalk. She then falls into an offbeat two-

step, her hands meeting silently on the one and three, her feet shuffling clumsily on the two

and four. The exchange unfolds for several minutes, until, seemingly prompted by newly

budding sunshine, the couple thanks Biggs and disappears around a building corner.

“Man, if I could leave this motherfucker [Clarksdale] today, I would,” Biggs is talking

through is his plans for the future, pausing here to note his mounting frustrations about

Clarksdale’s opportunity structure. “Unless, I could find just a real, good-paying job, or get

my own business.” He turns to his amplifier, a shiny, silver, and impossibly heavy box

positioned close beside him, pausing momentarily to fiddle with a set of nobs on top. “I

want a family, I want a kid, but not here…Can’t do shit for ‘em here.”

“So you would leave?” I ask, hesitant to interrupt.

“Bruh, I’m out,” he says, dragging each syllable. “Whenever I get a chance.”

“Where would you go?”

“Atlanta, New York, anywhere. You go to a place like Atlanta, you know they

hiring…They’ll hire you to do anything. Down here, it’s not jobs like that…The last, like,

three years been rough for me. No funds. No crib. Working this job.” Biggs bemoans having

to commute to a nearby town to work a temporary construction job. “(It’s) the hardest

35
work I ever done—mane I hate that shit, really—but it helps.” Biggs holds his guitar closer

and prepares to play again. “Put it like this, you born here, you live here, you been through

the blues, forreal.”

In the last fifty years, two structural transformations have reshaped community life

in Clarksdale, and Biggs sits at the crossroads. First, the Delta region is in throes of a

development crisis, characterized by a contracting and increasingly polarized labor market;

widespread, extreme poverty; ongoing population loss; failing public infrastructure; and

inadequate civic services. Beyond specialty shops like Mag Pie’s, a scatter of Blues Trail

markers, and a handful of blues clubs and restaurants, Clarksdale’s downtown square is

flush with empty and boarded storefronts; and on most days, the pedestrian traffic is as

sparse as the Tuesday after Juke Joint. A mile west of the square, the sprawling “Oakhurst”

community—historically, an all-white neighborhood—is undergoing an unprecedented

bout of “white flight.” Since 1990, while the population of Oakhurst has remained at about

6,100 residents, the proportion of its white residents has dropped by a precipitous 70

percent (see Table 4). Just across the tracks of the Illinois Central Railroad south of the

square, with more than 60 percent of its residents living below the poverty line, the “Black

Downtown” neighborhood represents the most impoverished neighborhood in Clarksdale

and, in fact, is among the poorest cluster of neighborhood blocks in the Delta (see Table 5).

Biggs and the opening scene with the tourist couple, Mag Pie’s, Cat Head’s, and the

Blues Trail Marker also illuminate the everyday machinations of a second bout of local

restructuring—the Delta’ ongoing blues revival. To be sure, the region has long occupied

popular consciousness as the “Land of the Blues,” and most scholarly accounts point to

Delta towns, from Clarksdale to Tutwiler, and Delta-born bluesmen, from Robert Johnson

36
to W.C. Handy, as the genre’s progenitors (Jones 1963; Palmer 1982; Wald 2004). However,

that towns in the region now feature blues sites and scenes so prominently is a relatively

recent occurrence, emerging first in the late 1970’s and expanding most rapidly in the late

1990’s and early 2000’s. In Clarksdale, there is the recently-renamed “Blues Alley,” a five-

block stretch on the downtown square flanked by a cluster of blues clubs, restaurants, and

juke joints; the Delta Blues Museum, host to exhibits and enrichment programs centered on

the region’s blues history; dozens of heritage markers and commemoration sites like the

Blues Trail; and all manner of blues festivals each year. When people visit the region—and

each year the tourist count far exceeds 20,000—they come to hear the blues, to play the

blues, or to “see what the blues is about.” This latter designation, I learned, was often a

more general reference to exploring the lore of the “real South,” or wandering about in the

region “with the ugliest history” off the beat and path.

In this chapter, I profile how each of these transformations—the Delta’s

development crisis and blues revival—has emerged in Clarksdale. While I give attention to

their early foundations, both beginning in the 1970’s, I focus particular attention on their

contemporary manifestations. I turn first to the town’s development woes, surveying a

range of demographic data and reconstructing scenes from a riding tour of Clarksdale and

rural Coahoma County with native resident Junior Freeman. I then chronicle the key actors

and decisions that gave way to the blues revival, beginning in the rotunda of the Mississippi

State Capital with former Governor Haley Barbour and ending in the downtown law offices

of Clarksdale mayor Carl White. While my primary goal here is broad and descriptive—to

set the scene and backdrop for the stories and argument that follow—I am also attentive to

the potentially deficit-oriented tone that these sorts of accounts often take. With this in

37
mind, I have found it useful to consider residents’ prescriptions for the area along with

their accounts of what has gone awry or continues to be “missing.”

A MILE ON MADISON: DEVELOPMENT IN THE MISSISSIPPI DELTA SINCE 1970

The years after 1970 marked a time of significant transition for small- and medium-

sized rural towns in the South, especially the eleven-county Mississippi Delta region. Still

suffering the ripple effects of the Great Flood of 1927, the Great Depression, the Great

Migration, and the New Deal10, black Delta communities were caught between two

emergent agricultural crises. One was largely confined to the Delta region between 1960

and 1970 (Woods 1998), and the other devastated rural economies throughout the nation

between 1976 and 1986 (Barnett 2000; Woods 1998). During this time, small farmers saw

significant reductions in federal subsidies and resource allocations, scores of agriculture-

related jobs became obsolete, and thousands of farm workers and their families were

displaced almost overnight. The rolling impacts of these developments—intensifying

poverty, a shrinking employment sector, and deteriorating public infrastructure—were

compounded by the racial anxieties, and in many cases animus and hysteria, following

omnibus Civil Rights Legislation in the 1960’s. Federal calls for school integration were met

with the establishment of a separate, de facto all-white, education system (Munford 1973;

Walder and Cleveland 1971), and rather than face the prospects of neighborhood

integration, white southerners began fleeing small, southern towns en masse (Woods

10
Especially effective accounts of the social, political, economic, and geographic antecedents to the
Mississippi Delta’s post-1970’s structural profile can be found in James Cobb’s The Most Southern Place on
Earth, Clyde Woods’ Development Arrested, and Richard Mizelle Jr.'s Backwater Blues.

38
1998). The result was a development crisis—a region of economically fragile,

demographically shrinking communities with failing public infrastructure and strained

social relations.

In the 1980’s and 1990’s, regional and federal authorities took note of the Delta’s

nearly unprecedented structural decline. In 1988, Congress passed the Lower Mississippi

Delta Development Act, establishing the Lower Mississippi Delta Development Commission

to study and make recommendations regarding economic development in the Mississippi

Delta region. During this period, a cavalcade of regional and federal officials, including

then-Arkansas Governor Bill Clinton, “toured” the region to take note of the alarming rates

of poverty and inequality.

As intimated in Biggs’s concluding comments from the opening scene, the Delta’s

development crisis has left (and continues to create anew) an indelible mark on

community life in Clarksdale. Native resident Junior Freeman also explained this to me

during a day-long riding tour through Clarksdale and Coahoma County. Junior had

explained the gesture, on one hand, as his way of welcoming me to the Delta and his

hometown and, on the other, as an opportunity to warn me of “the spots to be careful about

and to just keep out of.” We began in the “Oakhurst” neighborhood, taxiing along

inconspicuous backroads and dead-end streets, from the driveways and carports of his

friends and former classmates to a comfy couch at his parents’ home. He talked, I asked

questions, and as we passed through each of Clarksdale’s seven major neighborhoods—

“(Black) Downtown,” the “Brickyard,” “Oakhurst,” “Riverton,” the “Roundyard,” “Snob Hill,”

and the “Tennessee Williams District”—we both noted the sobering imprint left by the

region’s development crisis: neighborhood blocks, and in some cases, entire streets in

39
Oakhurst where more than a third of the homes were for sale; overgrown lots in Riverton

where chipped paneling and boarded windows were more common; a set of railroad tracks

that divided Black Downtown from the square; collapsing factories and cotton gins on the

town’s periphery.

“Dropped off the map.”: Clarksdale’s Opportunity Structure

“You want me to describe Clarksdale? It’s the Great Depression. The damn Great

Depression.” Junior slides his hand along the steering wheel of his sedan, his sarcastic

laughter interrupting the steady hum of the air conditioner. As we wait for the stoplight to

change, a rickety pickup truck passes through the intersection. The driver, an elderly, black

man, casually raises his arm from the edge of the truck’s lowered window and points in our

direction. Junior returns the gesture. “When I say Great Depression,” Junior continues, “this

what I mean by that. Clarksdale had ‘bout twenty thousand people or more when I was

coming up [in the 1980’s] and, back when I was here, ‘bout five (or) six factories. I’m

talking industries. Real jobs!” He hits the steering wheel with the side of his loosely

clinched fist. “Now? All that just dropped off the map.”

Indeed, Clarksdale’s population has declined from about 21,000 in 1970 and 1980 to

under 18,000 in 2013, a rate of about 18 percent. This figure, while lower than the average

for the Delta (29 percent), is on par with, and in many cases exceeds, those for other large

and medium-sized towns in the region. Consider Cleveland, Clarksdale’s nearest neighbor

in both size and proximity, which has undergone a 7-percent reduction in population in the

same period. More to Junior’s point, Clarksdale’s opportunity structure has also declined

40
precipitously in the last forty years. While Delta towns like Clarksdale experienced

significant growth in manufacturing jobs in the early 1970’s, a credit to state policies

offering long-term, low-interest, tax-exempt bonds to newly relocating businesses, the

growth was limited and short-lived (Woods 1998). By the 1980’s, many of the region’s

largest employers, from Delta to Boeing to General Motors, had closed, relocated, or

implemented mass layoffs.

Today, the Delta’s labor market has become highly polarized, with the largest and

fastest-growing employment sectors concentrated in service occupations with wages that

average less than $10 per hour and higher-paying professional occupations with

educational requirements that figure to preclude much of the region’s populous (Austin et

al. 2009; Delta Regional Authority 2015). Only about 22 percent of the Delta’s population

has earned a post-baccalaureate degree, and nearly thirty percent has less than a high

school diploma. These figures are consistent with other markers of economic wellbeing—

the Delta’s median household income is about $27,000, just above half (52%) of the

national average ($51,000) (U.S. Census Bureau), and about 75 percent of Mississippi’ s

average ($37,000). As a result, many local residents contend with under- and

unemployment—Clarksdale’s 19 percent unemployment rate is nearly five times the

national average—or, like Biggs, opt to commute to nearby towns for better-paying, if more

physically taxing, work.

“That’s the shit that make it so rough out here,” Tremaine “Black” Johnson, a 28-

year-old native resident, coughs through a haze of smoke. “Niggas ain’t working, ain’t got

no jobs, and that’s the bad part. It’s really crazy, bruh. If niggas had some jobs, I think it’ll be

better.” Black was born in Clarksdale and now lives between his mom’s house in the

41
Brickyard, his friend’s couch in a neighboring town, and the backseat of his car. He explains

his transient living arrangements as a necessity, the cost of splitting time between jobs in

Memphis, Tennessee area and one of Clarksdale’s border towns. “It just depends on where

I’m at and if I had to work that night,” he explains. “I drive two hours one-way for my job, so

sometimes I don’t feel like just being out there on the road like that.”

Black is consistent in his assessment of Clarksdale and the Delta—jobs and

opportunity would make it better. “Like honestly,” he lowers a glowing cigarillo into a

crumpled plastic cup and clears his throat. “Honestly, if it was more jobs out here

[Clarksdale], Clarksdale could be like a Tupelo [Mississippi] as far as industry and just

people doing better, and stuff like that. But, just for the simple fact that it’s no jobs here, it

ain’t no opportunity here.”

Comments like Junior’s and Black’s are legion—a 27-year-old mother notes her

recurrent financial difficulties despite “working two full-time jobs” at local chain

restaurants. “I leave one job, I’m going right to the other…And, seem, like I get one check

and I’m looking right for the next one. It’s just not enough.” Elsewhere, a local pastor

describes his efforts to hire youth from the community as much as he can. “If I can hire two

young men from here, from our community, to wash my truck or to pick up them branches

from out there in front the (community center), then I know, for at least two hours, them

two young men ain’t out there being knuckleheads, and they getting a couple dollars in

their pocket…Otherwise, this place go’n keep taking ‘em from us.”

Inevitably, when I asked residents to talk about what Clarksdale “needs,” or what

would improve the town’s structural woes, they routinely cited a glaring need for a more

expansive and robust labor market. They were frustrated with the menial and service-

42
oriented jobs that were most prevalent in town. Addressing the Clarksdale’s employment

woes, they insisted, would necessarily address other aspects of the town’s structural

profile. More jobs would quash the town’s crime rates, which were among the highest in

the state and routinely doubled the national average. The possibility of work would

incentivize young people to stay and “put down roots…at home,” slowing the town’s steady

loss of residents, especially young, upwardly mobile ones.

“When you give people work, you give people something to work for,” Junior notes.

“You give people something to live for…and you won’t see none of…this that’s been going

on…Without [work], it really ain’t nothing here.”

“Where the whites went.” School Desegregation and White Flight

As the stoplight flashes green, Junior quickly flicks on his turn signal and makes a

right onto Madison Avenue. “Ride down here by the old high school,” he mumbles, and,

leaving little room for my input, he continues his monologue. “I left in ’93 (to enroll at the

University of Mississippi), and I just never came back,” he explains. “It just don’t make

sense (to come back). When you in a place where nothing is going on, nothing positive

anyway, it beats you down mentally.” He then shifts the focus to his parents. “My folks been

in this town forever. I’m try’n’a get ‘em out before it get just too too bad, but they don’t

wan’a leave. Then, their house is run-down. I should’ve showed you the tree that done fell

out there in the back(yard).” Junior raises his hand from the center console and extends his

open palm slightly in my direction. “So, I’m at a debate, you know: do I put money into the

house to fix it—redo the outside, fix the yard up, all that—or do I take that money to (help

43
them) move.” He sighs and lowers his hand. “But, then, that’s a hard debate too because you

kinda feel like you leaving your past behind. (Clarksdale) is home…” he lets the thought

linger, “sometimes you just… love it and hate it at the same damn time.””

Junior and I taxi along Madison Avenue slowly, eventually inching past an

intimidating building set off from the road, its gray and pale-red brickwork casting a hazy

glow, its broken windows offering dull reflections of the bright blue summer sky.

“That’s the old high school, there.” He points, nearly slowing to a stop.

“Is that where you went?”

“No, I went out to “The County” [Coahoma County High School]….This was the city

school…This was where the whites went up ‘til the 1960’s, 1970’s. They said it used to be a

pool out there…say that when the blacks started out there, they filled it up with concrete.

Now, I’m saying!” He raises his voice, but quickly stops himself, resigned to shake his head

with a sarcastic chuckle.

As I have mentioned, the Delta’s post-1970’s structural narrative was dictated as

much by the economic aftermath of the region’s agricultural depression as it was the racial

angst and animus associated with federal and local mandates to integrate the city school

district. Like most towns in the South, Brown’s call for desegregation did not reach the

Delta until the 1960’s, prompting, in short order, the rise of white-only private schools.

Between 1964 and 1974 some 15 such private academies were founded in the greater

Delta region, and more than 35 opened throughout the state of Mississippi. Now referred to

variably as “white-flight academies” and “segregation academies” (Walder and Cleveland

1971), these schools were established typically with the explicit intention of offering white

families a racially exclusive alternative to the region’s slowly integrating public school

44
system. In many cases, they were founded and opened in a matter of days, with little

planning and infrastructure. Schools opened in churches and vacant, or sparsely-used, civic

buildings and typically pilfered teachers, furniture, and supplies from the local public

school (Jeffries 2009).

In 1968, Clarksdale submitted its entry in the region’s segregation academy

movement when a group of white residents, in conjunction with the Mississippi Citizen’s

Council Association, founded Lee Academy, a K-12 school located on Lee Drive along

Clarksdale’s northwestern periphery.

“I was in the seventh grade when integration came in,” recalls Ms. Mary Ellen McGee,

a 60-year-old native of Clarksdale. “They pulled us from Lyon and sent us to Higgins [Junior

High]—you had all the blacks, you know, who attended Higgins [Junior High School]—and

you saw some whites over there, but those [white students attending Higgins] was mostly

poverty-stricken children, you know.” Ms. Mary, who insisted that I “say the Misses”

whether I use her first, last, or full name, has an encyclopedic memory of what she calls

Clarksdale’s “integration years.” “Then, you had at that time (when) black students started

going to Clarksdale High. And, when that started to happen, the whites pulled out like that,”

she snaps her fingers, “and started going to Lee [Academy].” She laughs to herself before

continuing, repeating Junior’s earlier claim. “That swimming pool right by the old high

school, when black kids started going out there, they filled it up with concrete. That’s the

truth. It’s right there to prove it.”

Junior also notes Oakhurst’s racial turnover. “All in this area, by the school, back

towards Cypress (Avenue), all that, this whole block was nothing but white,” Junior

explains. “But then, they [white residents] started running out.”

45
 “Where did they go? Where the white folks go?” I ask.

“Most of ‘em? Most of ‘em left!” He laughs. “They would go to Oxford, or to Olive

Branch, even down to Cleveland…You do still have some whites that’s here [in Clarksdale].

In a minute, I’ll ride you over by,” he laughs to himself, “what we like to call Snob Hill.”

As Junior and Ms. Mary Ellen note, the establishment of Lee academy corresponded

with broader patterns of population turnover in Clarksdale. In particular, beginning in the

1970’s white residents began moving out of the Oakhurst neighborhood to the

northwestern edge of town, and, more commonly, out of Clarksdale altogether. Between

1990 and 2013, Oakhurst lost about 70 percent of its white residents. This pattern of

“white flight” is observed for every other neighborhood district in Clarksdale, save for the

“Snob Hill” (see Table 6) neighborhood that Junior references. Located in the northwestern

corner of town, Snob Hill saw a roughly 70-perent increase in its white residents between

1990 and 2013.

To be sure, the most predominant pattern of demographic turnover in Clarksdale

has been the exodus of white residents from town altogether. In 1970, Clarksdale had

about 10,000 white residents. By 1980, nearly a fifth of them had moved away. By 1990,

that figure had risen above 25 percent. In 2013, the number was approaching 70 percent, a

figure that far surpassed the average for every other county in the Central Delta region and

dwarfed congruent numbers in other large and medium-sized Delta towns.

It is also useful to note population changes among black residents. In particular, in

the same time period that Clarksdale lost the majority of its white residents, the number of

black residents increased by about 20 percent. Further, there was tremendous reshuffling

between neighborhoods in Clarksdale. Note that every neighborhood in Clarksdale

46
experienced some magnitude of white and black population loss between 1990 and 2013,

with one exception: Oakhurst, which saw near-exponential growth in black residents.

Indeed, between 1990 and 2013, Oakhurst’s racial portrait nearly flipped. It was virtually

all-white in 1990 and only about 30 percent white by 2013. Ms. Mary Ellen sums it up well.

“We came in—I guess it was in there in the ‘70’s—and right when we got in…seem like

that’s when the whites got out!”

“People can’t have access to the things they need.”: Clarksdale’s Public Infrastructure

Further along Madison Avenue, Junior and I approach a shuttered building. “That

carwash ain’t been a carwash in a long time,” Junior comments, easing onto his breaks as

we get closer. “Most of your issues you run into here [in Clarksdale] are because people are

poor or because people can’t have access to things they need. You look at these right here,”

he lifts a finger from the steering wheel. “Probably in the last ten years—or, I guess it’s

been longer (ago) than that—they built that carwash into some apartments and put it in

with these right here,” Junior explains as we pass a set of four duplexes. “Look like folks still

living in ‘em too!” As we near the end of Madison, he again references Clarksdale’s civic

infrastructure. “You live here, and some of the most basic stuff you can think of, people

don’t have.”

Here, Junior extends his commentary beyond Clarksdale’s opportunity structure and

demographic profile to include the local civic infrastructure. He cites the enduring scarcity

of even the most basic healthcare, childcare, and housing needs. Native resident Otha Mae

Hughes recounts her care experience at a Clarkdale-area hospital.

47
 “When I had (the stroke), they didn’t even know it until five days later. Five days!”

Otha Mae, 49, had suffered a massive stroke and fallen unconscious while working her

normal swing shift at an area manufacturing plant. “If I’d’ve went [to a hospital]

somewhere else, like Oxford, like Southaven, even Cleveland, they’d’ve caught it. They

would have saw that I had had a stroke, and I wouldn’t be in the shape I was in.” She scoffs

at her initial treatment regimen. “The Doctor (would) come in, all they do is give me shots,

hook me to a IV, and every morning he come there, he’ll feel my right ankle, and boom, he

would leave.”

Three years removed from the stroke, Otha Mae still walks with a noticeable limp

and, at times, slurs and stumbles over her words. While she is insured through a meager

benefits package from her job, she often has to arrange to travel outside of Clarksdale for

treatment. During the time of our interview, she was preparing for two months of intensive

speech and physical therapy, cause for both excitement and dismay.

“[When] I get done with that [therapy], you ain’t gon’ be able to tell me nothing!”

She laughs; then, as her face settles, she explains that because Clarksdale’s local hospital

offers no such services, she will have to travel to Cleveland, a 100-mile drive roundtrip. “I

got to get family to take me because I can’t drive that far by myself…I tell you, it’s just hard

for us down these parts sometime. Hard.”

As Junior and I approach an intersection, where Madison Avenue stops at State

Street, Junior jokes, “You seen enough yet?”

“THE DELTA HAS THE BLUES.”: A NEW DEVELOPMENT AGENDA IN THE DELTA

48
 In the Mississippi Delta, “going through the blues,” is as much a literal designation as

it is a metaphorical one. Since the late 1970’s, Blues music and performance have become

synonymous with civic life in the Delta. While the blues is popular in other places, whether

Buddy Guy’s in Chicago or Memphis’s Beale Street, most historical and popular

commentary point to the Delta as the music’s “birthplace” (Palmer 1982). The “King of the

Blues” hailed from, and now rests in, a small Delta town; most blues origin stories begin

with Alabama native son W.C. Handy at a railroad station in Tutwiler (e.g., Palmer 1982);

and the story of Robert Johnson selling his soul at the crossroads of highway 61 and 49 in

Clarksdale—the site of the crossroad monument—is perhaps the most widely told blues

myth of them all (Wald 2004). Further, representations of the blues in popular culture

often feature the spatial aesthetics of the Delta—rurality, greenness, flatness (Jones 2007).

However, for many towns in the region the importance of the blues is about more than

history and heritage, culture and the crossroads. State and local elected officials, public

stakeholders, business owners, and grassroots blues enthusiasts have come to view the

blues as a pathway both through and out of the region’s development crisis, a way to make

the Delta new—into a place where the shadows of poverty and lack are recast in the haze of

neon-lit juke joints; the weight of Old South racism swallowed up amidst cosmopolitan

crowds of drunken, dancing festivalgoers; and the chasm left by decades of population loss

filled with waves of blues travelers and bohemians stopping along the “Blues Highway.”

From the State Capital: The Rise of Blues Tourism in the Mississippi Delta

49
 “The Delta has the blues,” Mississippi Governor Haley Barbour boasted. Just a few

weeks before the 2004 legislative session was set to close, Barbour had entered the

rotunda of the Mississippi State Capital, grinning slightly, donning thick sunglasses in an

attempt to “produce a blues musician attitude” 11. “(The blues gives us) the opportunity to

take something of which we are very proud and turn it into a genuine economic

development.”12 Following his comments, Barbour signed a bill re-constituting the

Mississippi Blues Commission, an organization that had been conceived of in 2003 and

tasked with helping procure financial and programmatic support to expand the state’s

blues heritage and tourism infrastructure.

Two years after endorsing the Commission, Barbour visited Holly Ridge, a small

Delta community in Sunflower County. The day marked the unveiling of the first

Mississippi Blues Trail marker, a tribute to Delta Blues legend Charlie Patton. The Trail,

which now includes nearly two hundred markers between Memphis, Tennessee and the

Mississippi Gulf Coast, was a part of the Commission’s founding vision, and the inaugural

interpretive marker was viewed as a sign of promise. “The blues are a powerful part of

Mississippi’s heritage and America’s musical history.” Barbour’s remarks at the unveiling

echoed his refrain from the floor of the State Capital. “The creation of the Mississippi Blues

Trail is an appropriate way to capture this distinct part of our history and culture, and also

will undoubtedly serve as an economic development tool.” 13

11 Flanagan, Sylvia P. “Bill Creates Mississippi Blues Commission.” JET Magazine, May 17, 2004.

12 “Hardwell, Byrd. “Mississippi Governor Signs Bill to Create Blues Commission.” AP, 2004.
http://jacksonville.com/tu-online/apnews/stories/042604/D826OAA81.shtml.
13
“Haley Barbour Unveils First Marker of Mississippi Blues Trail.” Jazz News, March 13, 2017.
http://home.nestor.minsk.by/jazz/news/2006/12/1303.html.

50
 Prior to the establishment of the Mississippi Blues Commission, the Delta’s blues

tourism infrastructure had largely been the work of a niche group of blues enthusiasts and

grassroots organizations. In 1978, the Mississippi Action for Community Education

(MACE), a small, Delta-based grassroots organization partnered with blues enthusiasts and

musicians near Greenville to organize the Mississippi Delta Blues Festival (King 2011), the

first modern festival in the region. These efforts emerged in tandem with a burgeoning

national revival in commercial interest in the blues. Whereas there had been little mention

of the blues in national commentary since the folk and rock-n-roll revivals of the 1960’s

(Petrus and Cohen 2015; Wald 2004), beginning in the late 1970’s, national publications

brimmed with talk of a blues “rebirth.” Mark Kernis notes in a 1978 edition of the

Washington Post, “There are two distinct blues traditions, and both are getting a revitalized

reprieve.”14

The 1980’s saw a groundswell of support and interest in the blues, both in the Delta

and nationally. The blues festival became a fixture of cultural scenes across the nation, from

the “Blues and Gospel Festival” at the Lincoln Center in New York, and blues musicians,

from Muddy Waters to John Hammond, were playing in cities from Miami and Washington

D.C. to Toronto, London, and Niafenke, Mali. In the Delta, the festival circuit continued to

expand. The 1983 Mississippi Delta Blues Festival attracted some 30,000 attendees in just

its fifth year, and, noting this success, other towns in the region organized their own

festivals. This was also a time in which the blues became a fixture of American popular

culture. In 1981 Robert Palmer published Deep Blues, chronicling the origins and

development of blues music in the Delta; the Grammy’s announced it’s inaugural “Best

14 Kernis, Mark. “The Blues are Always Handy.” The Washington Post.

51
Traditional Blues Album” award category; and a slate of documentaries were released,

including Mississippi Blues in 1982 and Mississippi Delta Blues in 1985. The multi-million

dollar renovation of Memphis’s Beale Street also contributed to the blues scene in the

Delta, providing a nearby example of the touristic potential of the blues (King 2011).

By 1990, the tourist traffic generated by the Delta’s growing circuit of blues festivals

and entertainment scenes started to catch the attention of elected officials and business

owners in the region. “We’ve discovered the blues is a resource that could be pushed for

tourism,”15 noted an archivist at the University of Mississippi’s Blues Archive, which had

been founded in 1984. Elsewhere, John Horn, Mississippi’s associate director of tourism

noted, “We’re beginning to see and understand the treasure in our hands.” In 1993,

Clarksdale mayor Henry Espy referred to blues tourism as “a seed waiting to be

germinated.”16 Officials put these optimistic pronouncements into action too, taking the

moment to approve the formation of tourism commissions across the region.

It was in this context—of rapidly expanding blues infrastructure and popularity—

that Governor Haley Barbour reconstituted the Blues Commission. His decision signaled a

new social and economic development agenda in the region and spawned a wave of

excitement, and perhaps more importantly, organizational infrastructure and resource

mobilization. Local tourism commissions partnered with Chambers of Commerce and

private investors to organize and expand the already-bustling yearly schedule of blues

festivals; budgets for planning and organizing blues performance events spiked; Billboards

15 Lewington, Jennifer. “Mississippi cashes in as its living treasures keep singin’ the blues.” The Globe and
Mail.

16 Hamilton, William. B. “Return of the Native Blues: In Clarksdale, Miss., an American Art Form Comes Full

Circle.” The Washington Post.

52
sprang up along the bypass, local elected officials began planning the construction of a

Visitor’s Center. Media profiles, travelogues, and tourism brochures touted the Delta as the

“Land of the Blues,” and an already substantial flow of tourists increased even more. These

visitors, largely white and international drifters, bohemians, and blues enthusiasts, flocked

to the region along Highway 61, widely referred to as the “Blues Highway,” and lodged at

venues like the Blues Hound Flat or in renovated sharecropper shacks at the Shack Up Inn

in Clarksdale. They toured the region’s heritage sites, from B.B. King’s home in Itta Bena, to

the inaugural Mississippi Blues Trail Marker in Holly Ridge; danced the growing itinerary

of blues clubs, juke joints, and festivals; and sampled from a variety of “down-home,” often

blues-themed, delicacies—a Delta Tamale, a “Muddy Waters” root beer float, a “Jukin’ Blues

Burger.”

To the Mayor’s Office: Blues Tourism in Clarksdale

As discussed earlier, by 1970, the exodus of thousands of residents and a

precipitating agricultural depression had effectively collapsed Clarksdale’s economy (Cobb

1994; Hamlin 2012; Woods 1998). In addition to the devastating impact on the local

populous—widespread unemployment and rising poverty rates—the town’s civic

infrastructure suffered. Most notably, the downtown square transitioned from bastion of

regional civic life to a middling cluster of furniture and convenience stores. The largest

buildings, such as the Alcazar Hotel, the Paramount Theater, and the Freight Depot station,

had significantly reduced their operations, and most of the specialty shops and department

stores had closed. The shuttering of downtown was accelerated by the introduction of “Big

53
Box” retail stores on State Street along Clarksdale’s southern border, and by 1990, the

transition had run its course. The once-vibrant downtown square was crowded with

boarded storefronts and vacated building structures. The blues offered a powerful and

timely corrective.

The first and most notable manifestation of the blues revival in Clarksdale came in

1979 when Sid Graves, a native resident, outfitted a small wing in Clarksdale’s Carnegie

Public Library with items from his own collection of blues memorabilia, marking the

founding of the Delta Blues Museum. A year later, Jim O’Neal who had moved to the area

from Chicago, founded Rooster Blues Records, a middling record label that operated out of

rented space near the downtown square. While Clarksdale was a central player in the early

years of the region’s blues revival, it did not host its first blues festival, the Sunflower River

Banks Blues and Gospel Festival, until 1987. In the preceding few years, local enthusiasts

and organizers had contended with skepticism and reticence among local officials (King

2011). While some residents and local organizations, including the Downtown Merchants

Association and Chamber of Commerce, supported the idea of a bringing a festival to town,

officials expressed reservations about tourists seeing the “black parts of town” 17, and they

did not want an event promoting the public consumption of alcohol (King 2011). Despite

these mixed feelings, the festival proved successful, attracting more than a thousand

patrons, including several international visitors.

If the meager origins of the Delta Blues Museum marked the precipitating event in

Clarksdale’s blues revival, the success of the Sunflower Festival showed that the blues

17
Sylvester W. Oliver. 1980. “Local Folk Singer-an Unsung Legend.” Clarksdale, Mississippi: Carnegie Public
Library.

54
might have staying power, a trend recognized by Jim O’Neal, who, amidst the success of

Rooster Records, had decided to open a record store. “When we came here and tried to tell

some of the local civic leaders about some of the tourism possibilities of the blues, they

thought we were crazy,”18 noted O’Neal when reflecting on the early years of the blues

revival. “There was a time when they just ignored the blues, but you can’t ignore it when

people are coming from Belgium.” Residents also took note, joining together to raise money

for the Delta Blues Museum. The museum’s founder Sid Graves celebrated the changing

local sensibility:

“I think the people in this town are taking notice. They’re asking, ‘Why are all

these people from Europe, Japan and elsewhere coming here?’ Recently,

we’ve had the city fathers pass a resolution in honor of Muddy Waters and

the blues. We’re talking to them about having musicians play on the

sidewalks, and there are live blues shows already in several outdoor

locations.’”19

The growth and successes of the 1980’s were bookended by the news of a $100,000 gift to

the Blues Museum on behalf of the Hard Rock Café20.

18 Hamilton, William B. 1992. “Return of the Native Blues: In Clarksdale, Mississippi an American Art form

Comes Full Circle.”

19
Palmer, Robert. 1988. “Muddy Waters’s Imprint on Mississippi.” The New York Times.

20 Editors. 1990. “Briefly.” USA Today.

55
 In the early 1990’s, travel and lifestyle magazines began touting Clarksdale as a

destination, inviting a growing stream of tourists and revenue. In 1991, the Sunflower

Festival, then in only its fifth year, attracted some 7,000 visitors21, media crews began

targeting local venues for production projects 22, and the Delta Blues Museum expanded its

memorabilia collection. In line with steadily increasing popularity and consumer demand,

Clarksdale’s civic landscape continued to transform. In 1998, local developers completed

the transformation of the Hopson Plantation into a cluster of sharecropper-shacks-turned-

guest-cottages known as the “Shack Up Inn”23. The Shack Up Inn branded itself as gateway

to the region’s past, offering “blues lovers making the pilgrimage to the cradle of the

blues…the unique opportunity to experience Hopson Plantation…virtually unchanged from

when it was a working plantation” 24 under the slogan, “The Ritz we ain’t.”

In 1999, through a combination of its own regional popularity and the conjoined

efforts of donations, state funds, and private donations 25, the Delta Blues Museum moved

into its own space, moving from the local library to the newly-renovated Freight Depot

Station on the downtown square. By 2000, local officials and stakeholders related to the

town’s tourism infrastructure were essentially fine-tuning what had proven to be a well-

oiled commerce machine. Seeking to further reify the town’s deeply-entrenched branding

21
Hamilton, William B. 1992. “Return of the Native Blues: In Clarksdale, Mississippi an American Art form
Comes Full Circle.”

22 Ibid.

23 Murray, Charles Shaar. 2001. “Friday Review: Highway 61 Resurrected.” The Guardian (London).\

24 “Shack Up Inn.” Accessed March 16, 2017. https://www.shackupinn.com/ourstory.=

25 Johnson, Rheta Grimsely. 1998. “Can’t export the all-feel Delta Blues.” The Atlanta Journal and Constitution.

56
as a quintessential blues place, officials renamed several spaces on the downtown square to

emphasize their connection to the blues. During this time, a five-block stretch of Delta

Avenue on the downtown square became the “Blues Alley”; a side street was dedicated to

local bluesman John Lee Hooker, and a spring of clubs (re)opened all around the

downtown square: Club Vegas became the Delta Blues Alley Café; the Blues Station Café

opened in the lobby of the Old Greyhound Station; mayor Carl White and native Morgan

Freeman partnered on two projects, “Madidi,” a fine-dining restaurant and “Ground Zero,” a

“nightclub with the look and feel of an authentic Delta juke joint, save for its modern rest-

room facilities”26.

Indeed, what had been a remarkably successful, nearly uninterrupted, rise for

Clarksdale’s blues tourism scene essentially since the inaugural Sunflower festival in 1987

became a blues “boom” in the early 2000’s. By some estimates, Coahoma County was

clearing some $20,000 per month, a conservative figure that was virtually all a credit to

Clarksdale’s popularity27. And, even while some officials remained skeptical, especially

about how the town would manage its commercial growth and financial successes, the

prevailing narrative was one of optimism—optimism that lasted for much of the remaining

2000’s. Nationally, the blues was as popular as ever—Congress had declared 2003 the

“Year of the Blues” (King 2011), and as I have noted, state legislators had given their full

endorsement at the regional level. Locally, the growth and expansion rolled on. In 2004,

Madidid and Ground Zero were featured on the Food Network 28, and a slate of commercial

26 Stewart, Steve. 2001. “A glimpse of Clarksdale’s potential.” Clarksdale Press Register.

27 Hood-Adams, Rebecca. 2002. “Blues venues generate needed revenues for city.” Clarksdale Press Register.
28 Neff, Ali. 2004. Clarksdale attractions appear on Food Network. Clarksdale Press Register.

57
businesses, including a new Wal-Mart, and chain restaurants opened along State Street. For

the first time in decades, there was even activity on the town’s development front. Planners

executed phase one of a multi-year plan to build several subdivisions in town, elected

officials spoke of a coming Interstate project that promised jobs and the possibility of even

more tourist traffic and revenue, and Delta Wire, one of Clarksdale’s largest and longest-

running employers, announced that it would remain open after years of rumored layoffs

and closure.

Most recently, local officials have taken a more systematic approach to measuring

the importance of blues tourism to the local economy. In 2008, the town hired a

development and research firm to develop an economic action plan for downtown

Clarkdale, on one hand, to suggest a set of best-practices for local businesses to ensure

their continued success and, on the other, to measure how far they had come. The firm

documented 60 businesses, buildings, and other entities on the downtown square that

shared some relationship with the blues, and noted that blues-related businesses

accounted for half of all downtown commercial activity (the other half coming from antique

shops, tailors, hairdressers, law firms, accountants, and insurance agencies). Importantly,

the firm also noted that blues tourism was contributing about $20 million annually to

Clarksdale’s economy (Henshall 2012). Indeed, tourism had proven a lucrative venture for

Clarksdale, and had even begun to show promise at the state level. Estimates from 2012

suggested that tourism was generating nearly $6 billion annually, a figure that translated to

a nearly $2 billion payroll, and $4.2 million in-state and local taxes.

Today, while there continues to be an itinerant cycle of new openings and

(fore)closures on Clarksdale’s downtown square—for instance, Mayor White’s restaurant

58
closed in 2012, while Ground Zero has proven the most popular club in the region—the

sense of optimism around blues tourism among elected officials, while more tempered than

before, remains.

“Blues is our greatest export, it’s probably our greatest export, though I wouldn’t say

it’s our biggest industry” I had been sitting with Mayor White for nearly an hour, prepared

with an extensive list of questions, his long-windedness preventing me from asking many

of them. “The economy, generally around this area, is still driven by agriculture. That’s a

shrinking industry, but I don’t think it’ll ever die away. So you’ve got agriculture and the

related businesses to agriculture. Then, after that, you probably have casinos. Look to

Tunica for that…But, somewhere down the line, you get to tourism, these out-of-town

visitors,” he gestures with his hands, as if impelling me to imagine a room full of people.

“(Tourism) is a segment that’s green and creative and easy and doesn’t take

infrastructure…It doesn’t take new buildings and factories and all that. Tourists come in

and spend their money, and that’s very helpful…They don’t have a downside.”

And, so goes the story of Clarksdale’s structural transformation(s). On one hand, a

development crisis has reshaped community life, limiting the opportunities and civic

services for residents like Biggs, Black, and Otha Mae. On the other hand, a blues revival

prompted optimism and excitement among local stakeholders and officials. In their view,

the blues was making the Delta new—into a place where the shadows of poverty and lack

were being recast in the haze of neon-lit juke joints; the weight of Old South racism

swallowed up amidst cosmopolitan crowds of drunken, dancing festivalgoers; and a chasm

of demographic decline replaced by waves of blues travelers and bohemians stopping along

59
the “Blues Highway.” For black residents, this part of the story was different, and so was the

blues.

60
 Chapter 2: “I still don’t like the blues.”: Blues Memories of Experience

“You define the blues by what you been through,” Rick explains plainly, matter-of-

factly, almost with an air of reproach. “Somebody else might define it different from me.” A

45-year-old native of Clarksdale, Rick has witnessed the blues revitalization campaign from

its early-growth days in the 1980’s to its most active years in the early 2000’s. He smirks at

my initial prompt to “define the blues.”

“I had a friend who writes music,” he continues, “and he was go’n’ tell me what the

blues was. He said you (have to) to have so many notes, so many beats…whatever that

meant.”

“Okay. And, how do you define the blues?” I repeat the question.

He sighs, now looking blankly to a corner of the room, a small office in a building

just off the downtown square.

“I’ll tell you…My best friend died in 1997. I lost my job in 1997, got a divorce in

1997, dropped out of school [college] in 1997, and you see that bus up there?” He shifts his

attention to a photograph of a school bus hanging just above his desk. “I moved in that bus

in 1997, lived in that bus just the way you see it there.” Rick’s office is checkered with

posters and handbills—an old high school football schedule, a map outlining county voting

districts, an obituary of an old black woman wearing pearls—but the dull polaroid, of a

run-down school bus in a rolling pasture, hangs on a wall to itself.

61
 “Can I look?” My voice cracks quietly.

Rick peers at the picture intently, as if expecting it to speak for him. “Go ‘head.” He

nods.

The bus sits amidst weeds and hay bales, its underbelly sunken into the ground.

“You talk’nbout mosquitos? Ooooh, weee! I had to put a quilt over the front of that bus to

keep ‘em out…When it was 90 degrees outside, it was 115 (degrees) in that bus,” Rick

continues as I stand at the wall, still studying the picture. “I would have to go hang out in

the club…or [the pool hall] until it cooled down. Then, I come home right there to that bus.”

The story seemed too delicate to interrupt.

“My momma come and saw it [the school bus], and they told me she broke down,”

he stops himself. “It hurt her.” A heavy silence rings over the room. “And, be honest with

you, that’s what pulled me out. They told me it broke her, and that broke me…So, I left.”

“That was a tough time,” my voice cracks again.

“It was a tough time, but it was a lot of thinking time too.” A firm, if guarded, air of

hopefulness emerges in Rick’s voice. “But, you learn from it. You learn from those struggle

times just like you do the high times, and that’s the blues.” After a brief moment of pause,

he continues. “That’s why when you say ‘how do I define the blues,’ I define the blues as, to

me, going through them hard times back in the day—going through ‘em, and learning from

‘em, and then getting’ out of ‘em before they get too deep on you.”

The room falls quiet again, Rick’s attention caught by a distant memory. “Do we

wan’a remember that? Yeah. We had fun…running up and down those ditches, we had fun

fishing (snakes) out’f the river…all that. It was fun.” Rick laughs through vivid memories of

“just being outside,” play-fighting with fallen tree limbs, and riding bikes with his favorite

62
cousins. He then returns his attention to me. “But, do we wan’a remember that, being poor

and struggling and doing bad like that? Naw…we ain’t that [there] no mo’…My daddy an’em

[and them] certainly not. They not coming out to your (blues) festival or to Moonies or to

the blues show…We ain’t the blues no mo.’”

Rick’s sentiments are emblematic of all but a few exchanges that I had with black

residents of Clarksdale. With varying degrees of reticence and disdain, they dismissed the

blues as an appealing music genre and performance style. It made Kingfish and Super

Chikan rock and shake, but it did not move them. It had brought Muddy Waters and R.L.

Burnside fame and acclaim, but it did not fit their taste. It echoed almost daily from

Moonies and the Blues Alley but not in their homes or on their dials. For them, “blues”

played differently. In the opening exchange, Rick cavalierly dismissed his friend’s attempt

to explain the technicalities of blues composition, following it with a decidedly more

personal account of his time being homeless in 1997. He followed that by referencing an

earlier time of being poor and struggling, fishing and playing in ditches. Indeed, when he

concluded, “we ain’t the blues no mo’,” he was commenting on these blues memories, not

necessarily blues music.

This chapter chronicles and deconstructs black Clarksdalians’ personalized and

collective definitions of the blues. In particular, I recount the stories that residents shared

when describing and reflecting on what the blues was and whether they liked it or not. I

demonstrate that for the vast majority of residents, the blues connoted an “environment of

memory” (Nora 1989)—that is, a system of social-cognitive cues and material objects that

evoked memories of personal experiences. Residents had internalized “blues” as

“something that happened to me in the past” and, as such, often interpreted my requests to

63
“define the blues” or “talk about the blues” as an invitation to reflect on an experience, not a

song, not a blues musician, not a beat or a note.

When reflecting on their blues memories, some residents cited feelings of pride and

accomplishment, claiming that the blues harkened back to a simpler, if difficult, time and

embodied the best of black (southern) imagination and ingenuity. Other residents offered

testimonies of enduring and overcoming hardship. Almost always, though, they concluded

with a familiar and resounding sentiment: the blues was something they did not like, that

they had moved beyond. Such statements of dislike and dismissal, I posit, are not

necessarily, or at least not only, fixed on musical preference. Rather, they are cultivated

from epistemological desire, in particular residents’ desires to define their present

circumstances and future possibilities in and on their own terms, to negotiate the past as

they see fit. Indeed, residents are reiterating elements of a blues epistemology, blurring and

crossing boundaries between memory and countermemory, to reclaim a sense of

humanistic autonomy.

“YOU DEFINE THE BLUES BY WHAT YOU BEEN THROUGH”: BLUES MEMORIES (OF EXPERIENCE)

“Just scooching by.”

“I know the blues.” I am sitting on the small front porch of Essie Dee Lyles, a 52-

year-old native resident. Widowed now for six years, Essie Dee lives by herself in a small

and tidy home in the Roundyard. It is a cool August evening in Clarksdale, a rarity. Clear

skies, a slight breeze, and a felt energy among residents provide a welcomed respite from

64
the typical Delta summer day of sun and heat and not much else. Young people laugh and

play in the shadows of trees and behind the gates of broken fences. Older folks shout one

another down in laughter and with curses, often amidst wisps of white smoke seeping from

barbecue grills.

“The blues came out of that time when we was just, what you call, just schooching

by.” She swipes her hand along her thigh with a laugh. “We didn’t have much, I ‘clare we

ain’t have much—still ain’t got much—but really ain’t have much then; but you know what

we did have, we shared…We made the best of it.”

I had interacted with Essie Dee only a few times—we had crossed paths periodically

at the same early-morning church service —but today she seems especially familiar. “My

momma always says (the same thing), that they didn’t have much (when she was growing

up), but that they didn’t want for much either,” I share with her.

“And, that’s right,” she agrees, almost reflexively. “We didn’t! But, you know, we

always had food. We’d go to the refrigerator, and there was something to eat in there, go to

the stove and there was something to eat when it was time to eat… I don’t even know if you

could say it was a full meal, but it was always food to eat, and you were never going to bed

saying, ‘I didn’t eat anything.’” Essie Dee whips a small washcloth by her ear. She had been

gripping it since my arrival, apparently to ward off mosquitos and gnats or, as she did

several times in the hour or so that we talked, waive at passing cars. “Momma made sure of

that,” she continues. “She was creative, like, with the things she cooked. I think back on it

sometimes now, like, ‘Momma, that go with spaghetti?” She laughs at a passing memory

and sighs back into her chair.

65
 Her story precipitates a humorous exchange about the particularities of black

southern cooking. We have the obligatory “made-from-scratch”-versus-Jiffy cornbread

debate. We talk hot sauce—Louisiana or Red Hot’s—and, to her dismay, I admit that I have

never had sweet potato cobbler. As our laughter settles, she turns to a place of reflection,

her face suddenly still, her eyes looking to the pale-gray paneling of an old house across the

street. “But, you know, those are things you never wan’a go back to. You take the lesson

from ‘em and move on…Pastor say you eat the meat and leave the bones.”

“What do you learn from that, from those times? What is the meat that you take

from that?” I ask.

“Humble,” she answers without hesitation or misgiving. “You learn to be humble and

to be thankful.” She stops to reflect on her answer and, after deciding that she is satisfied,

continues. “One thing my momma would always say that I still carry with me to this day is

that a good run is better than a hard fall…Do right by people, and the goodness will come

back to you in two. I think that’s one thing we learn, is just to do good by people. Be a good

sister. Be a good neighbor.”

Essie Dee’s provides perhaps the clearest example how a reference to or question

about the blues on my part often served as a prompt for a broader conversation about past

experience. Essie’s opening assertion came in response to the question, “what is the

blues?”, and after her opening acknowledgement, she does not mention “blues” again, and

during our exchange, while we she shuffles through memories from her childhood—scenes

with her mother and siblings—she makes no reference to a song or musical sensibility.

Instead, the blues represented a time, or, better put, evoked the memory of a time, when

she and her family—her mother, father, and six siblings—were just “schooching” by. On

66
one hand, this brought her to a place of humor and levity. She smiled as she shared

memories of her mom’s cooking ingenuity. She laughed as she remembered the many

nights that she had to cram into a single bed with her four sisters, as she retold stories of

styling the hair of her small doll collection.

Yet, Essie Dee also took time to reflect on the difficulties of “coming up poor in the

country,” the disappointment of “wanting but not being able to have,” the frustration of

wearing the same clothes to school each week. In these instances, her laughter drifted into

extended periods of quiet reflection, with shouting children and passing cars in the

background. In both cases, however, whether in laughter or quietly resignation, she

maintained that she had learned important lessons from her blues experiences. There was

confidence in her voice when spoke of the virtues of remaining humble, of “always having

faith,” of being kind and staying grounded. For her, though, the blues should only be that, a

set of memories and life lessons gleaned from difficult experience. She believed that she

had arrived to a different place, one that was necessarily beyond the blues.

“I will never forget the day we bought this house. Me and my husband had worked,

gosh we had worked for years, just to be able to get this, to get something nice that we

could say was ours.” Essie Dee leans forward, gripping the washcloth now with both hands.

“We felt like we had done something.”

“The Strivings from the Valley.”

“And, when I get to Heaven, I’mma kick off my shoes!” Pastor Jeremiah Galloway

whips his leg forward, sending a shoe tumbling through the center aisle. It is Good Friday,

67
and Pastor Galloway, a 36-year-old native resident, is leading the final night of spring

revival at Zion Hill Baptist, a spacious church in the Brickyard.

“I’mma kick off my shoes!” He repeats, again whipping his leg forward. His other

shoe lands just past the fifth pew. One by one, attendees stand to their feet, their

thunderous chorus of “say it, say it!”; “Amen!”; and “Sho’ [sure] right,” accented by the

crescendo of cymbals and the falling minors of a small, electric organ.

“Gonna put on my robe!” Pastor Galloway, now standing directly in front of the

pulpit, removes his jacket and casually drops it to his side. He continues the sermon,

moving from spirited directives to sing-song, almost poetic, maxims that I had heard him

repeat on Sundays.

“This city ain’t dead ‘cause if it’s dead you got’to bury it,” he settles into his closing

remarks. “And, after you bury it, it’s gone. And, we too tough to be buried. We too tested to

be buried. We got too far to go to be gone!”

The following day, I meet Pastor Galloway in his office, a room in the front on the

corner of his church, filled with books and old pictures, a sprawling desk, and an unduly

comfortable couch. Before either of us have time to exchange pleasantries, I joke, “So you

came up out the shoes! You had to come up out the shoes!” He shows a wide smile and

laughs to himself quietly. “Let’s start with that. Tell me about that. Do you remember doing

any of that?”

“To be honest with you, I didn’t remember it…I didn’t. It wasn’t choreographed or a

planning thing. I was there in the moment, and I think,” he stops himself. “I asked my wife,”

he laughs, amused by some unspoken thought. “I asked my wife, and she said, ‘Baby, you

realize you threw your shoes!’ And, I asked her, I say, ‘Baby, what was I saying?’ And, she

68
was like, ‘You were talking about going to Heaven, and you were singing that old hymn and

talking about a new robe, and new shoes, and the next thing I know, I saw your shoes!’”

The wall behind Pastor Galloway is a gallery. Pictures of his wife, four children, and

late father abound, and his three college degrees, along with several award plaques, hang

above a small window.

“You’re a storyteller,” I reflect on other sermons that I have heard Pastor Galloway

deliver. “You weave your personal stories from stuff you’ve gone through with wisdoms

from your father, your grandparents…(and) you talk about the importance of the old

hymns, like Mrs. Regina mentioned. Why is it so important for you to hold on to those old

songs like you do?

“This is my philosophy…This is my process,” his voice takes on a serious tenor. “I

want to be able to meet people where they are…I use modern cultural things, or things that

people are looking at anyway and try to relate them to what I’m saying…or what I want to

say. But, at the same time, I want them to be married to that old church. I want them to at

least know where we come from. [Spirituals and old hymnals] play a part in our African

American history and culture…just like your rap—the Juke Joint Festival next weekend—

just like your blues.”

“I wanted to ask you about that,” I smile. “The blues. What is that? What is the

blues?”

Pastor Galloway looks down at his desk, his lips pushed out slightly. “The blues is

struggle,” he says plainly, confidently. “The blues is, ‘you went through that too?” His voice

rises sharply, nearly to a shout. “The blues is, I just came home from a 16-hour shift and

found my wife in the bed with my brother, and when she left me, she took my dog.” The

69
serious tone of his voice belies the levity of his comment. “The blues is,” he takes a shallow

breath, “my granddaddy died at 46, my daddy died at 50 with a 90 percent blockage; I’m

36, and we got the same heart condition, so I got’to set my clock backwards…Time run

backwards for me, see.”

I settle back into the couch as he continues. “The blues represents the strivings from

the valley. What you was going through at yo’ darkest hour, when you thought you wasn’t

go’n make it, when you thought the battle was lost,” a smile creeps across his face. “And,

gospel is the hope that brought the faith that brought the promise that saw you out of that

valley. Gospel…is what we turn to when we get to that point where we sick of being down

and we tired of being out.”

While Pastor Galloway recognizes the blues as a music form, and further as an

important pillar of black culture, he more readily understands it as an experience. In one

sense, it connotes a generalized notion of struggle, even more, a type of cumulative struggle

in which bad gets worse and worse leads to the worst. From this generalized conception of

the blues as struggle, however, Pastor Galloway moves to the personal—or, the blues as my

struggle. We had spoken several times already, each time in his office, and each time he had

shared stories about his father who had died of a heart attack several years prior. In this

case, my asking what the blues was became another opportunity for him to call up the

memory of his father and, further, to link his father’s health conditions to his own. He then

turns to the metaphorical “valley,” equating the blues to a set of collective experiences, or

“strivings,” and positioning gospel as the salvation from those strivings. Importantly, even

as he plays on gospel and the “old hymns,” he is equating the blues with already-lived

experience, with an obstacle already crossed, a striving long sense done.

70
“It’s realistic to me.”

Several other residents echoed Pastor Galloway, opting to draw on other black

expressive forms to help draw out their appraisals of the blues. Younger residents cycled

through a catalog of rap artists, from Big K.R.I.T. to Triple Six. Older residents found

entertainment in ranking their favorites—Gladys Knight or Chaka Khan; Al Green or

Maxwell. The most-cited musical counterpoint was southern soul. Residents insisted, even

against my contrived protestations, that southern soul was different from and better than

the blues, that, musically, Son House and Bobby Rush were barely distant cousins, that “the

“blues and southern soul is just different,” that “I Can’t be Satisfied” was a long cry from

“Friday Night Fish Fry.” Indeed, whereas residents assigned the “blues” label to the guitar-

and harmonica-driven, slow-paced, guttural music often heard bellowing from the

downtown square,29 they saw southern soul as lighter, smoother, and as Minnie

Carrouthers, a 40-year-old native resident, notes, more relatable.

“I like southern soul more because it’s more realistic to me,” she emphasizes “me”

sternly.

“The blues is about stuff you go through too,” I raise my voice slightly, hoping she

senses the sarcasm in my counterpoint. “You got Muddy Waters,” I laugh, “Bessie Smith,

B.B. King,” She cuts me off before I can continue.

“Now thoooooose,” her voice shakes. “I’ll listen to thooooseee, but I guess because

southern soul has more of a beat, and they singing about relationships and about going out

29 Wald (2004) and Jones (2007) problematize such reductive characterizations of the blues.

71
on Friday night or going to the casino, and that older [blues] just go on and on ‘duh-da-duh-

da-duh,’” she imitates a guitar riff—in particular, the familiar melody from Bo Diddley’s

“I’m a Man” and, more recently, “Bad to the Bone” by Thorogood and the Destroyers’ ‘Bad

to the Bone. As she continues, her confidence returns. “I’ll listen to Bobby Bland or Johnnie

Taylor more than somebody like Muddy Waters.”

Like Minnie, black Clarksdalians reserved the “southern soul” moniker for the

lighter, more upbeat subgenre of soul music that became popular in the 1960’s and 1970’s

Deep South with the Memphis Stax sound—artists like Johnnie Taylor, Carla Thomas, and

the Staples Singers (Bowman and Bowman 2000; Gordon 2015; Guralnick 1999; Hughes

2015; Whiteis 2013). These residents claiming the superiority of southern soul asserted

that what the blues sound lacked—a smoother beat and more layered production—the

southern soul aesthetic had in scores. Yet, just as residents cited a host of personal,

experiential, and mnemonic factors when explaining their dislike for the blues, the appeal

of southern soul was more than musical. Indeed, before Minnie mentioned the sound of

southern soul, she noted that its themes resonated with her and even as I suggested a

similar capacity in the blues, she kept with her stance that southern soul was better.

While the vast majority of black Clarksdalians dispensed with the blues, not all of

them dismissed it completely. They highlighted the good and the bad. Whether the freedom

of playing outside or the fellowship of spending time with family, residents routinely noted

the affirming elements of their blues memories. Yet, while most residents returned to and

reiterated their statements of dislike, a few kept with a focus on the positive, on the

redeeming.

72
“Black superhero.”

It is the Thursday before Clarksdale’s Juke Joint Festival, and I am sitting in Delta

Brook, a newly-renovated, modern café on the downtown square. While the festival’s

official kickoff is a day away, there are already scatters of patrons milling about—white

women walking and pointing just beyond the restaurant’s windows, all with serious faces;

white men sitting and standing in pockets of shade on the sidewalk. Inside, Delta Brook is

not as full as I anticipate, though there is a larger and livelier crowd than usual. The

restaurant’s booths bustle with the mutter of women and men, again all of them white, and

all of them bearing the signs of newly-arrived visitors. They wear visors and hats and carry

large totes. They shuffle through pictures on phones and cameras, while excitedly sharing

their plans for the weekend. Not long after I arrive, I notice a black woman and man enter

and place their orders at the front register. They survey the space and eventually make

their way in my direction. I acknowledge them and continue working. In short order, they

take a seat by me and almost immediately spark conversation.

“You a writer? Because you typing like you some kind’of writer,” the man leans in

my direction and says in a low grumbling tenor. He introduces himself as Big Danny, a 56-

year-old native resident. The woman introduces herself as Kathereen, 51, also a native

resident. A few minutes in, and they are laughing and talking with me as if they have known

me for years.

“That’s what I’m talkin’bout! Come on down to this Delta. We go’n’ teach you

something down here, boy!” Big Danny jokes loudly.

73
 Not sure exactly what to say, I offer a light-hearted challenge. “What y’all go’n’ teach

me?”

“What you done heard about Early Wright?” He quips back with little hesitation, as if

prepared for my follow-up, as if he had wanted to shift the conversation in this direction all

along.

I begin to answer—“I don’t think I’ve heard of”—but he quickly interjects.

“You mean you been here,” he stops himself and redirects his comment to

Kathereen, who has been smiling and laughing at Big Danny’s act, lending an occasional

eyeroll and dismissive sigh. “This man been here all this time, and I still got to tell him ‘bout

Early Wright!” He exaggerates a deep sigh and winks his eye with the weight of his whole

body.

Kathereen smiles, first at him and then at me. “Early Wright was a DJ. The Soul Man.”

She is both soft-spoken and confident, quietly amused by Danny’s act.

“Damn right, the Soul Man! A black superhero!” Danny returns a half-eaten chicken

tender to his plate and pounds the table flatly. “A black superhero. The first black DJ in the

United States, damn sho’ [sure] in the South anyway. He from Clarksdale!

As Big Danny notes, Early Wright was a Clarksdale-based disc jockey. While not the

first black DJ in the U.S., Wright was Mississippi’s first lead announcer, spending much of

his career selling ad slots and playing the airwaves for Clarksdale’s WROX-AM. Wright

began at the station in 1945 while managing a gospel act, but eventually rose to popularity

as “The Soul Man,” a testament to his connection to the rise of soul music in the 1960’s. Still,

Wright had been responsible for playing and recruiting any number of blues musicians to

Clarksdale.

74
 “He brought Elvis Presley to Clarksdale! James Brown. (He) played Ike Turner,

Muddy Waters, Son House, all them. Had this place boomin’!” For Big Danny, Early Wright’s

expertise as a radio DJ was not the only way that Clarksdale had been “boomin’” over the

years. “Back (when Early Wright was getting started), Clarksdale was the spot! I’m tellin’

you, Clarksdale was a boomtown back then!” The pitch of his voice rises with each word.

“All the black people in Clarksdale back in the 50’s. You couldn’t work in Clarksdale,

couldn’t have a damn business in Clarksdale if you didn’t like black people.” He pauses

briefly, as if expecting the predominantly white Delta Brook clientele to call back to him in

protest. “It was clubs and businesses all up and down Fourth Street over there. You done

heard of the Black Baseball League [Negro Southern League], that used to play all over the

country? You heard of Satchel Paige, right? He played here in Clarksdale!”

On one hand, when Big Danny effuses over Early Wright—“he was a black

superhero”; “he had this place boomin’”—he is making a personal claim, motivated by his

own pride and gratitude for Wright’s status and accomplishments, and consistent with

other residents, he reads his own personal narrative and sensibilities onto this

commentary. On the other hand, Big Danny is reflecting a broader belief about the

interconnectedness of blues history and the generalized notion of black collective lived

experience in Clarksdale. For older residents like Danny, Early Wright is more than an

accomplished DJ and formative figure in the grand narrative of the Delta Blues. He is an

emblem of black cultural resilience and achievement, both a harbinger of future possibility

and a revenant of past accomplishment. In the same way that Rick Sutton imagines “blues”

as a set of difficult, if instructive, personal experiences, Big Danny uses “Early Wright” as a

75
stand-in for the redeeming elements of black history, referencing a period of presumed

prosperity and accomplishment for local black communities.

“The blues is black folks.”

Pearl Younger, 54, is one of three residents that I spoke with who expressed an open

and unguarded preference for the blues. On one hand, her perspective, which runs counter

to the overwhelming pattern of blues dislike among residents, is likely explained by her

status as a blues musician and, what is more, a blues musician who had moved to

Clarksdale in the early 2000’s, in part attracted by the blues.

“I’m a blues musician, to my core, and I came (to Clarksdale) to be in this culture, to

play the blues in this culture.” Born in Chicago, Pearl had moved to the Mississippi Gulf

Coast in 1996 but relocated to Clarksdale after her home was devastated by Hurricane

Katrina. “I knew I wanted to stay in Mississippi. I knew I needed to be somewhere homey. I

knew I needed to be around some blues.”

Pearl and I are cramped in small booth at Cantina, a popular Mexican restaurant just

off State Street. Loud laughter from an adjacent table drowns out parts of our conversation,

so I nudge my voice recorder closer to her and lean in.

She recounts playing music and “doing art” for as long as she can remember, her

areas of expertise now including guitar, drums, banjo, and “dabbling in singing.” After

marveling over her musical range, I ask her to “tell me about the blues.”

“Here is what I tell folks about what the blues is,” she stops herself momentarily to

think, then continues. “The blues is black folks—black folks coming home from church,

76
from work, from out, and they chillin’. We chill on the weekend, you know. Momma ‘n’em

get in the kitchen and get to cookin’, and that’s if they didn’t already (start cooking) on

Saturday night. You got your greens, hotwater cornbread, pot of beans, or maybe you got

some barbeque, you know, potato salad, Momma’s specialty.” She talks with an inviting

energy, painting a scene that is equal parts her memory and my imagination. “Somebody

go’n’ make spaghetti. It’s always go’n be some spaghetti in there, some kind’of way.” She

chuckles. “Folks in the kitchen, folks on the porch. You know black folks go’n’ talk shit.

Folks in the big room. Music playing—Curtis Mayfield, some Al Green, some city-slicker

[blues], whatever. Somebody break out a deck of cards. Somebody go’n’ start playing

spades or dominos. It’s predictable. It’s got a beat…And, that’s how I talk about the blues—

it’s the beat, it’s the sound, it’s the feeling…It’s our culture, and that’s what you love about

it.”

Here, Pearl positions “blues” as a stand-in for a set of shared cultural experiences,

from Sunday dinner to Saturday cookouts, from the “big room” to the front porch, from

talking shit to preparing spaghetti and cornbread. Indeed, in Pearl’s view, the blues

embodies both the most sacred and mundane elements of black life. Yet, in explaining

“what the blues is,” Pearl does not rely solely on references to the cultural or humanistic.

Her affinity for the blues is also rooted in its musicological and aesthetic qualities. In her

imagined scene of black folks returning home to food and fellowship, where momma is in

the kitchen and spades games abound, Pearl alludes to “music playing,” and she names both

soul icons, such as Curtis Mayfield, and their “city slicker” predecessors, what she later

clarifies as a dated reference to Chicago-style blues. In this way, Pearl constructs the blues

not just as the substance of black cultural life but also as its soundtrack.

77
 “I grew up in the Pentecostal church, and when you come up like I did, in that

Pentecostal world, you were really coming up with the blues, especially that Hill County

sound, you know.”

“Wait, so tell me about hill country…What is hill country?” I interrupt her before she

can continue.

“You don’t know about hill country?” There is a new excitement in her voice. “It’s

different from other blues! It’s got that deep percussive sound, and I love it!” She becomes

preoccupied with her own thoughts, seemingly forgetting for a moment that I am there.

“Hill Country is Holly Springs (Mississippi). (It’s) out of Holly Springs and really just North

Mississippi. It’s a folky, country Blues. It’s kind’of like, you know how Prince and…Time and

all that came out of Minnesota, or Detroit and Motown…Hill Country has that Mississippi

undertone, where you just know it’s Mississippi. It’s the hill country of Mississippi…The

first time I heard it, I went nuts! I’ve always liked blues, but it’s something about hill

country blues that just kind’of called my name.”

“And, you say it sounds like church, like Pentecostal—” I begin, but she quickly cuts

me off.

“Oh my gosh! Oh my goodness. The Pentecostal church is all up in there! It’s very

distinct.” She begins singing a low, rolling bassline—“doomdoom, doomdoom, doomdoom,

doomdoom”—and continues with her description. “You got your drums, the piano…You

know when the shouting music comes on. Everybody know shouting music. Eeeeeverybody

know shouting music. You almost feel like you’re in church.” She interrupts herself. “And,

we say it on stage, ‘This is Delta Pearl, and we go’n’ go to church now, y’all. Got my

tambourines!’” With that, Pearl revisits the humming bassline, this time stomping and

78
clapping a faster-paced beat. “Doomdoom, doomdoom, doomdoom, doomdoom.” I stomp

and clap along with her—“boomboom, boomboom, boomboom, boomboom”—until we

both burst into laughter. “And, you got all that rolled up in (hill country blues),” she

continues, “and people can’t help but dance. It’ll make you come up out of your wheel

chair…out your hospital bed…out the casket, out whatever you in!”

Pearl’s affinity for the blues did not stop with the thumping bassline of the hill

country sound or the rush of playing guitar and drums before crowds of dancing blues

enthusiasts. She also positioned herself as a griot, historian, and conservator of Clarksdale’s

blues history. “You know L.C. Ulmer?” She references the now-late Delta blues musician.

“We played that Friday with L.C., with Mr. Ulmer…We went to the Blues Museum (earlier

that day). I brought him to an interview at the Blues Museum, one of those big interviews

that they do, you know. I made him bring his banjo—he was happy to bring it—and he

played it for ‘em.” In explaining her commitment to the blues, Pearl often repeated, “this is

our culture, and we got’to know our culture.”

While Pearl’s love of the blues belies the recurrent impulse of I Don’t Like the Blues,

the deeply reflective and personal way in which she describes the blues does not. Before

my ignorance of hill country blues excites her sensibilities, she describes blues as “black

folks,”—that is, a fundamental, irrevocable aspect of black culture, and the scene that she

constructs, while in this case imagined, matches parts of conversations from any number of

other residents. Further, even when Pearl begins to sing the praises of hill country, she

roots it in her own childhood experiences attending Pentecostal churches. Finally, and to be

sure, Pearl celebrated being beyond certain memories of earlier experiences in her life.

79
 “The blues is about helping each other.” She continues to talk as I drive towards her

home in the Roundyard. “We’re here to help each other, and when you get it, when you

really get it…when you really get it, you don’t talk about it, you just do it. You don’t talk

about it. You just do it, you know. And, people feel it. It’s a conduit for change. You’re a

conduit for change. Life ain’t easy, ain’t been easy for me…ain’t been easy for none of us.

But, you know what you do?” She pauses in rhythm. “You take it all in. You take in the bad,

all the ugly stuff, you know. You breathe it in.” She inhales deeply. I join her. “Then, you

exhale. That’s it. You keep living. You find some peace in it…You let the process heal you.”

BEYOND THE BLUES

The epistemological move that black Clarksdalians made when talking about the

blues—framing it as a memory to be cherished and appreciated but ultimately let go—

maps onto a broader sensibility expressed among residents. They routinely reflected on

memories from their life with a sense of gratitude and humility, all while maintaining that

they were happy about where they had arrived.

“Oh, we was just country when we got here,” Janice Green, 59, who insists that I call

her “Auntie,” laughs herself into a deep coughing spell. “We was po’ [poor], and we was

country, I tell ya’!”

A self-proclaimed “domestic homemaker,” Auntie spent the early part of her life in

the nearby unincorporated community of Lurand, and has been living in Clarksdale since

her mother decided to move them, a family of eight, to “the city” in 1968.

80
 “But if you look at us now,” she claps a single time, her tone growing light. “Coming

from that time where we had to chop cotton, where we was trumping trailors, where we

didn’t have dirt dog nothing…look at us now, and look at us from back then, you wouldn’t

think we was the same people because, you know…we were poor. We were poor!” She

repeats more loudly. “We were poor. We were really poor. And, now, you know, we don’t

have much, but…folks will always come back and say, ‘I never thought I would see the day

that y’all and y’all’s children would make it. But, thanks be to God.”

Here, Auntie is reflecting the sensibilities of folks like Doris and Rick, Pastor

Galloway and Essie Dee, acknowledging and, indeed, embracing some aspects of where and

what she had come from (and through), while looking upon where she had now arrived

with hope and possibility.

“It’s two things (that) I say. If I had to live it back, I wouldn’t want to, but if I had to

live it back, I wouldn’t change anything because through it all, you and your family grow,

and you see the grace of God moving. And to look up and see that we made is enough.”

SUMMARY AND DISCUSSION

Beyond harmonica shrills and familiar guitar riffs, black Clarksdalians tended to

frame the blues as an environment of memory. When asked to “define the blues” or “talk

about the blues,” black residents almost always made an allusion to past experiences, often

without direct mention of blues music. While these memories typically centered on deeply

personal experiences, there were some cases—as with Big Danny and Pearl—where

“blues” evoked more generalized notions of black culture, identity, and sensibility. And,

81
while there were a few residents like Pearl who liked the blues and played the blues—I

spoke with three other black blues musicians—the resounding sentiment was that the

blues represented a place, whether structural or temporal, epistemological or attitudinal,

that they had left behind. Doris’s quiet “I don’t like the blues” emerged as “I ain’t never like

that ole blues,” “don’t nobody like no blues,” or in some cases, as with Minnie Carrouthers,

“I like southern soul more.” Rick’s defiant, “We ain’t the blues no mo’” was expressed as “I

don’t listen to the blues like I used to.” In almost all cases, these disapproving

characterizations were directed as much at the memories that the blues evoked as they

were at blues music and performance.

Here, residents offer a different way to think about individual and collective

articulations of social memory. In particular, while Vinitzky-Seroussi and Teeger (2010)

have done important work on the overt and covert “collective silences” of oppressed and

displaced mnemonic communities, their approach is best deployed vis-à-vis the actual or

performative absence of a memory from one’s immediate awareness.. That is to say, others

in this tradition, have studied how and when actual silence emerges around sites of

memory (Zerubavel 1996, 2006). The epistemological work that black Clarksdalians are

accomplishing by not liking the blues is rooted in another place. They are not “forgetting”

or “denying” their memories based on a hope that those memories will eventually

disappear from their own autobiographical, or a broader collective, memory. Rather, they

are actively and intentionally claiming to have moved on to something else. They are

observing and calling out an apparent epistemological discontinuity, between then and

now, between what they used to be and what they have become. They are dispensing with

82
a descriptor that no longer seems to fit, a set of experiences and sensibilities that they have

moved beyond (and left behind).

83
 Chapter 3: “Never been to a blues show.”: Racial and Spatial Lessons Learned

You hear it before you see it—Clarksdale’s Blues Alley—especially on nights like

this, the first of the Hambone Festival. For the next four days, the downtown square will

come alive with blues concerts, sidewalk shows, street vendors, and any number of blues

“jamming” sessions.

I am walking to T-Bone’s, a small blues club in the heart of the Ally, where, according

to the festival schedule, I am sure to hear some of the region’s best hill country blues. I have

attended other blues festivals since moving to Clarksdale, but this will be my first time at a

one of the local juke joints. As I imagine what the night might entail, I am reminded of an

earlier interview with Pearl Younger who spoke highly of the hill country sound:

Hill Country is, like, you on the front porch, the sun is going down, ‘til

midnight or later, (you) hear that thump—the Pentecostal church is really up

in there because that thump, the drums, you know—it calls up all those

rhythms that come all the way from Africa.

From a distance, the Alley sounds like an ensemble—the faint wail of a single guitar

string, the indistinct echo of laughter, the pulsing thump of drums—playing a chorus

84
wrought with energy and excitement. Tonight’s show lineup has attracted a lively crowd.

From the dull entrance of the Delta Amusement Café to the flickering neon lights of Ground

Zero, large and small groups of blues enthusiasts mill about, shouting in laughter, walking

in dance, all chasing some unknown fancy. As I get closer to T-Bone’s, my stride slows. The

ballooning figures of several middle-aged white men crowd the sidewalk, partially blocking

the door. Between them, through the dimly-lit entryway, I trace a mass of white faces, some

laughing, some singing, others raising red cups and beer cans to pale lips perched and

waiting. “So much for Africa,” I laugh to myself, reluctantly paying the five-dollar cover

charge before making my way inside.

The club has two rooms, one crowded with mismatched tables and chairs, the other

with rowed seating and a bar with two drink options: canned beer and bottled beer.

Tonight, both rooms are at capacity, and the low ceilings amplify the noise levels to a nearly

unbearable volume. Despite my late arrival and the crowded space, I scavenge a small,

unoccupied space along the wall, just a few paces from the headliners, a white, Nashville-

Tennessee-based duo.

“How ya doin’ mane?” I turn to find a member of the kitchen staff, a mid-thirties

black man wearing a bright-orange shirt, leaning near my ear. “If you need anything, I

got’chu. You need a drink or anything, don’t worry ‘bout it.”

“Aight [alright], I ‘preciate that.” I answer firmly, studying his face closely for some

sign that we have met before. We lock hands, and he rushes away, ducking beneath the arm

of a twenty-something black woman, also wearing a bright-orange “staff” t-shirt. I watch

the man until he disappears into the faint darkness of a hidden back room, still wondering

if I know him from somewhere.

85
 After the show, the headliners thank everyone for their support and announce that

their merchandise and music will be available for purchase immediately after the show.

Later that night, I meet with Antione “Twon” Shumpert, a 27-year-old native resident, for a

quick trip to the casinos in nearby Tunica County. As we drive, I badger ‘Twon about

standing me up at the hill country show. “Man, I thought you were coming out to T-Bone’s!”

He had agreed to “at least stop by” the juke after a revival service at his church. “I was at

some of the other (Hambone Festival) stuff earlier,” I continued, half-shouting, half-

laughing. “Where was the black folks, man?”

He smiled calmly. “We [black residents] don’t be out there, man. That’s for the white

folks, (and for folks who) come in from out of town, (to) have something to do.”

In all, I saw about forty people on the street and sidewalks of the Blues Alley district

before entering T-Bone’s. Inside, there were thirty or forty more patrons, standing, sitting,

and dancing as the headliners played their set. With few exceptions—myself, the kitchen

staff, the waitress, and a bartender—they were all white. These demographics reflect a

social reality that was explained to me over and again by black residents of Clarksdale, and

that became increasingly evident during my own visits to virtually every blues-related

venue in town: black Clarksdalians are largely absent from local blues performance scenes.

They do not attend day-festivals such as the popular Juke Joint Weekend, except

occasionally to enjoy a funnel cake or to allow their children time to play festival games;

with the exception of a shrinking cadre of black blues musicians and enthusiasts, they do

not frequent Clarksdale’s dedicated circuit of juke joints; and, as illustrated in the above

scene from T-Bone’s and the Blues Alley, they rarely go to local blues shows.

86
 In this chapter, I explore how the (racial) place histories of Clarksdale and the

Mississippi Delta color both how black Clarksdalians characterize the blues and their

decisions about attending local scenes of blues performance. In particular, I juxtapose the

views that black residents have of the downtown square, especially the area that has come

to be known as the Blues Alley District (see Figure 2), with the town’s history of civic

development and change. I show that black Clarksdalians have come to imbue the

downtown square, Blues Alley, and their attendant businesses with pronounced racial

meaning. Indeed, not only do black Clarksdalians view the blues as an antiquated music

form and, as demonstrated in the previous chapter, a mnemonic stand-in for past

experience, but they also characterize it as a “racialized” (Omi and Winant 2015) social

space—“social” because they have developed a set of racial expectations about the people,

behaviors, and interactions associated with the blues, from harmonica playing to street

busking, and “space” because they view the buildings and venues that comprise

Clarksdale’s blues entertainment circuit in racial terms.

“WE DON’T BE OUT THERE.”: BLUES PLACES, WHITE SPACES

“No black businesses go down there.”

I arrive at Phedra’s house, a quant home in Oakhurst, just after Rick Sutton and his

wife Victoria. We are there for a community engagement meeting.

“Good to see y’all again,” I wave to Rick and Victoria as they stand in the shadows of

their open car doors, holding to the last bits of laughter from the ride over.

87
 “Brian, what’s going on, man?” Rick extends his hand as I approach them. I had met

them a week earlier at Delta Brook. We had only spoken briefly then, but they both had

insisted that I make time to stop by today’s meeting.

“Hey!” Phedra greets us from the perch of her doorway, smiling widely and

balancing her daughter Missy on her hip. She summons Victoria inside and instructs Rick

and I to retrieve two cases of soda from her car.

“So, what all have you been doing since you been in Clarksdale,” Rick picks up where

our short conversation at Delta Brook had left off—with a flurry of questions about what

had brought me to his hometown. I explain my daily routine of writing sessions in the

morning, interviews in the afternoon, and neighborhood observations in the evening. We

place the sodas on Phedra’s countertop and take a seat on two barstools near the kitchen

table. “I’m at Delta Brook a lot, mostly because that’s where I’ve been meeting the most

people.”

“Well, I’ll tell you, that’s your first problem right there.” Rick casually thumbs

through a magazine from a stack in front of him. “Most of (the) folks…around in that little

corner of town, they don’t know what they [they’re] talking about, not if you want’to know

the real story. All they know is blues. Let me change that,” he stops himself. “They think

they know the blues.”

Indeed, I had spent many mornings at Delta Brook, as well as other establishments

on the downtown square, typically when writing or occasionally to conduct an interview.

After a while, I had grown familiar with how the racial composition of the restaurant’s

clientele changed throughout the day. In the mornings, the oversized booth tables filled

with older white residents. There was a group of about six white men, all with silver hair of

88
varying darkness and weight, who sat at a large farm table in the center of the restaurant.

There was John and Porter, two older white men, who had a routine of leaving half-filled

coffee cups to talk and smoke cigarettes outside, before returning to finish them. There

were pairs and trios of older white women who laughed and talked while idly thumbing

through magazines, and larger groups who met for mahjong tournaments. The lunchtime

rush was more diverse. Mixed crowds of employees for the school district huddled together

over laughter and oversized cups of tea. Occasionally, an older black couple would venture

in, glidingly slowly to a table near me.

“I was wondering about that,” I interject, feigning exasperation, recalling my

observations. “It seems like that’s just a different part of Clarksdale over there. You know

what I’m say—” Rick interrupts me almost immediately.

“Let me stop you there. I’m glad you got it! If you see the model of (the downtown

square)—it’s just a circle. Delta Brook, Yazoo Pass, Moonies, Ground Zero,” he shuffles

through the names of some of the businesses on the square. “Most of that was done maybe

in the last 10 or 12 years. The Blues Museum, that was done probably 15 years ago.”

Phedra, who has been methodically checking and rechecking the oven while

laughing with Victoria, excuses herself to an adjacent room to check on Missy and “freshen

up.”

“I was talking to a black woman,” Rick continues. “She had a hand in it [Clarksdale’s

downtown revitalization campaign]. They ran her out, but she had a hand in it. See, she

understands it now. She talks about, all the time, what them folks doing over there.” Rick

straightens his posture and slants his lips, preparing to imitate the woman. “‘Them white

89
folks no good! White folks this and that’…And, I’m sitting there like, I been tried to tell you

all this!”

Victoria laughs. “Rick.” She calls to him seriously. They share a knowing glance.

On cue, Rick shifts to a concluding tone. “I will say this, then we can talk about

something else. There’s a group that meets over there [downtown], and they make sure no

black businesses go down there.”

Rick’s comments about the Blues Alley District implicitly substantiate Twon’s claim

that Clarksdale’s blues festivals are racially exclusive. More directly, though, he is framing

the downtown square as a racially exclusive place, a separate place in Clarksdale primarily

patronized by white residents. Rick refers to the square as a “circle,” an allusion to its racial

dynamics and to the limited range of dining and entertainment options. Some residents

repeated his metaphor. Others opted for their own. Marshay Townes, a 34-year-old native

resident, calls the square the “special club.” Shirley Morris, also a native resident, more

aptly calls it “where a lot of your white folks go for their lunch dates, and meetings.”

Rick’s comments are also directed towards the enduring specter of racial separatism

in Clarksdale. Citing inside knowledge gleaned from relationships with stakeholders who

had been involved with the blues revitalization campaign, Rick claims that there have been

concerted, if insidious, efforts to limit the number of black businesses in and near the Blues

Alley. Rick’s claim is as much an indictment of the ongoing agenda to revitalize the

downtown area as it is a reference to Clarksdale’s extended history of residential and social

segregation.

90
“Downtown was white.”

Historically, Clarksdale’s downtown square was the epicenter of social, commercial,

and political life, for residents of both Clarksdale and many of the adjacent rural townships

in Coahoma County. Through the mid-1900’s, downtown Clarksdale encompassed a diverse

cluster of social and civic institutions spread over 15 square city blocks. There was the

county jail and courthouse, a civic auditorium, the historic Alcazar Hotel and Paramount

Theatre, the Illinois Central Passenger (Train) Depot, and a variety of specialty shops,

agricultural warehouses, and departments stores—in a fifteen-block span just East of the

Sunflower River (Henry 1972).

Beyond its early political, commercial, and economic importance, Clarksdale’s

downtown square has long fulfilled another function: the establishment and maintenance

of Clarksdale’s racial order. Prior to the 1970’s, black residents of Clarksdale lived, almost

exclusively, south of the downtown square and railroad tracks: Black Downtown, the

Roundyard, and the Brickyard on the east side of the Sunflower River, and Riverton on the

west side (see Figure 2). White Clarksdalians lived north of the tracks and west of the

square in the sprawling Oakhurst community, and in a two-block stretch of homes just

north of the square, referred to as the Tennessee Williams District.

“Downtown was white, and Oakhurst was white.” Auntie remembers. I have been

sitting with her for about an hour now, time enough for her to reflect on her childhood in

the nearby town of Lurand, take two phone calls, waive away a visit from her niece, and

finish one and a half cans of soda. In between spirited scripture-quoting devotions and loud

protestations at my inability to remember which Clarksdale-area high school she graduated

91
from, Auntie explains how race defined social life in the areas on and near the downtown

square. “When I tell you they didn’t even allow black cars on the streets over there! (They)

didn’t wan’a even see no black cat on the ground! They was just that prejudiced!” She claps

her land with a loud laugh, “Ha!”

“So, where did you go? Where did black folks go? I ask through laughter.

“Well, right over here on our side of the tracks was Krogers, around the corner was

Mac’s [convenience store], and right around there was You-Save shoe store. And, just like

you couldn’t catch us [black residents] over there, you couldn’t catch them [white

residents] over here.” Auntie takes a final drink of her soda and tucks the empty can into

her lap. “Now, we had more businesses over this way, you know, in the black area.”

The “black area” that Auntie references was once referred to as “The New World

District.” Throughout the 1950’s and 1960’s, it comprised a short stretch of mostly black-

owned businesses along Fourth Street (now Martin Luther King Jr. Boulevard) just south of

the railroad tracks. It included the Fourth Street Drug Store, owned by native resident and

NAACP state president Aaron Henry, as well as a lively stretch of shops, clubs, and the New

Roxy Blues Club and Theater. The “New World” moniker had come into usage as a way to

distinguish social events intended for black residents and those intended for white ones.

Black residents went to blues shows and stage plays at the New Roxy. White residents went

to the Paramount theater on the square. Black residents shopped along Fourth Street and

Issaqeuna Avenue. White residents perused the department stores on Yazoo Avenue.

Today, with the exception of a laundromat and dry cleaners, a flower shop, and small auto

parts store, the area is mostly shuttered, and black residents now refer to the area with

92
some variation of “Downtown,” “Black Downtown,” or the “real downtown,” a title they also

associate with a small residential neighborhood that begins one block farther South.

“We [black residents] just did our own stuff, Janice continues. “It was like, we was in

our own little world. Just our own stuff,” she pauses, “which wasn’t too much now, hear!

And, my family, we lived—I wouldn’t say a rough life—but we was in poverty. But, we lived

comfortable. Daddy made sho’ [sure] we was satisfied, you know. We had gardens and

hogs—we ain’t have no cows—chickens, and things like that. So, we really wasn’t bothered

‘bout going to the white man for nothing. We had our own.”

Where black residents did breach the proverbial line in the sand, whether

attempting to rent or buy a home in the wrong neighborhood or venturing on the wrong

side of the tracks after dark, they faced aggressive backlash. Hamp, a 31-year-old

Clarksdale native, explained the system of social checks and balances. “You (would) go to

jail for being over there in Oakhurst! My daddy got locked up for walking across the

bridge—the First Street Bridge right damn over there—to Oakhurst because no blacks was

allowed over there after a certain hour. (They) made a law called the ‘dog law’: no niggas to

be seen after 12 midnight over there. Period.” Hamp had shared the anecdote with little

ado, barely pausing from his crowded lunch plate, not bothering to lower his tone when

saying “nigga,” as was common practice among other respondents, especially when in

mixed company (i.e., in public places with white people around).

Hamp’s accounting of the dog law was repeated by several other residents and has

been documented in a number of oral history and documentary accounts of 1960’s

Clarksdale. In one such interview, the late Frank Ratcliff, the long-time curator of the

historic Riverside Hotel on Sunflower Avenue, commented: “[Black residents of Clarksdlae]

93
had a 12 o’clock curfew during that time [1940’s and 1950’s]. This town here, at 12 o’clock,

baby, you had to be off the streets. If you didn’t have a job, you’d go to jail…if you were

black. That’s how strict it was”30.

Black businesses were not excluded from such pronounced, often violent, policies

related to the social contract established by the railroad tracks and reinforced by

stakeholders on the downtown square. On May 4, 1963, white locals bombed Aaron

Henry’s Fourth Street Drug Store (Hamlin 2012; Henry 2000). Although the drug store was

technically located in the “New World” district, its proximity to the downtown square—it

was located just two blocks from Delta and Yazoo Avenues, the two busiest downtown

streets—and its function as a meeting space for Civil Rights organizing activity, had

unsettled the local white establishment. Henry referenced the enduring grip of segregation

on the downtown square in a later reflection on Clarksdale’s turbulent 1960’s. “If I ever

change the mind that I have now from the position of non-violence…you ain’t going to find

me burning down Fourth Street and Issaquena out here. I’m going downtown on Delta and

Yazoo [emphasis mine]” (Center for Oral History and Culture).

“I don’t know if you know about Aaron Henry’s drug store, but Aaron Henry was a

black man. He was the only black somebody to have a business anywhere on that

downtown square,” Essie Dee had explained to me as we talked on her front porch.

“I think I’ve read about that. Wasn’t it a fire or a bomb or something,” I ask.

“From what I know, they threw some bottles through the window, through the door,

through somewhere…And that was that.”

30Gabriels, Leo. “In Memoriam: Frank “Rat” Ratcliff (Riverside, Hotel). Blues Magazine.
https://www.bluesmagazine.nl/in-memoriam-frank-rat-ratcliff-riverside-hotel-clarksdale/

94
 The downtown square now encompasses some 60 business and civic institutions,

and, as chronicled in chapter one, a large share of these businesses are related to the blues,

most notably the Blues Alley District, which includes T-Bones, Moonies, and Ground Zero,

as well as the Delta Blues Museum and an outside stage area for festivals and concerts.

In 2013, Roshanda Jones opened Melin, an all-in-one hair salon, barbershop, spa,

and gift boutique, becoming the fourth black-owned business on the square and the only

such business on Yazoo Avenue. Over the course of several conversations with her

boyfriend, Zeek, a barber at the salon, I learn that Melin’s “prime location” had caused some

discomfort among local business owners. “People didn’t want her opening (the shop), they

didn’t want her over here, and they was go’n’ do whatever it took to keep her out—buy her

out, run her out, whatever. You know what I’m saying?” I am reclined in a cushioned chair,

holding as still as possible as Zeek gently presses a straight razor to my forehead. “Mostly

what you got over here is that whites own everything.” Zeek lifts the razor from my head

and waves it through the air, pointing to various corners of the shop. “Over here, over on

the next street [Delta Avenue], and all over here [the Blues Alley]. And, when we come

around, that fucks it up for them!”

When ‘Twon frames the Hambone Festival as a social and geographic space that is

“for the white folks,” and when Rick alludes to the alleged efforts of local business owners

to limit the number of businesses like Melin on the downtown square, they are doing so

against the backdrop of Clarksdale’s extended history of residential and social segregation.

In some cases, as with Auntie, respondents could easily recall first-hand memories of such

dynamics in segregated Clarksdale. In other cases, as with Hamp, they recounted second-

and third-hand stories about how Clarksdale’s racial order was reified and maintained.

95
And, while a few black businesses have made inroads on the downtown space, those efforts

have not gone without pushback. In the wake of these shared experiences and memories,

many black residents alluded to an enduring sense of discomfort when patronizing the

clubs, shops, and restaurants on the square.

“I ain’t been here before.”

Big Danny, Kathereen, and I are still at Delta Brook. Big Danny drops a wrinkled

napkin over his plate and slides his half-empty glass of watery sweet tea across the table to

Kathereen. “Wonder do they bring you refills,” he asks her with a knowing grin.

“Psssh,” she dismisses his question, rolling her eyes as she walks toward a towering,

silver drink dispenser labeled “Sweet” in wide, cursive writing. She returns with a full glass

and a lighthearted warning. “You better make this one last.”

At my request, Big Danny explains his day-to-day routine as a truck driver. “I’m out

there on the road most of the day. I like to listen to my music, maybe to some talk politics.”

Then, as if the conversation has grown too serious for his liking, he jokes, “And, you know I

do my hustling a little bit here and there.” He nudges me in the side and winks heavily. “See,

Kathereen got a good paying government job, and my ass just been chasing money all over

the place since I left Ole Miss.”

“In 1975!” I finish his sentence, recalling an earlier comment about his time at the

University of Mississippi.

“In 1975!” He repeats and laughs.

96
 Kathereen’s smile softens, eventually giving way to a stern glare directed as much at

me as some imagined congregation. “I was just following the plan that the Lord had laid out

for me.”

As our conversation continues, Big Danny’s attention trails off. His eyes move slowly

along the growing line of patrons standing in line. “See, all this here is new.” He studies the

conversation of two gray-haired white men—John and Porter—standing near us, directly

in front of the exit. He looks up, unimpressed by the soft, orange glow of a globe light that

hangs just above us.

“Yeah, I ain’t never been in here before.” He concludes.

“Me and my (friend) came in here some time ago, back when they first opened.”

Kathreen brags with a wide smile.

“I’m just glad our friend let us sit in his neighborhood,” Danny looks to Kathereen

with a grin. “You must be a high class black person,” he returns his attention to me. “They

let you just sit in over here. You know how they do sometimes.” His tone moves from

sarcasm to whisper. “Y’know it’s some neighborhoods around (that) they kind’of don’t

want us in.”

Drawing inspiration, or perhaps conviction, from Danny’s comment, Kathereen

leans forward, her voice again registering in a sermonic meter. “One thing I’ll tell you about

black folks,” she tilts her head forward, peering at me through the narrow frames of her

glasses. “We smart.” She mouths more words to me as John and Porter carry their

conversation outside, their frail figures soon replaced by a wave of hot air. “Black folk know

how to make do,” she returns to her normal speaking voice. “(We) can do what they do

with our eyes closed,” she nods at the men, now standing just outside the door.

97
 Big Danny begins a thought—“I can tell you when all this, here, started”—before his

attention trails off again, this time captured by the strut of a slender white woman passing

by. “This place, here,” he continues, “all these (blues) festivals,” he pauses for effect. “When

they figured out it was some money in it!” He belts a loud laugh, before, again, surveying

our surroundings: the idling chatter of the late-lunch crowd; the heavy limp of Mr. Cee, one

of the restaurant’s workers; the condensation pooling at the bottom of his glass of tea,

again watered down and nearly empty. Then, as if reaching the end of a laborious calculus

equation, he concludes, “You just don’t see us [black Clarksdalians],” He sighs, “in places

like this that much, (or at) the festivals and things like that.”

Black residents referenced more than abstract feelings of discomfort and the

general dearth of black businesses when explaining their views of the downtown square

and Blues Alley. They also recounted antagonistic experiences when attending business

establishments and events in these spaces.

“Bad, Bad Treatment.”

Two days after the meeting at Phedra’s house, I take Rick up on an offer to stop by

his downtown office to carry on our conversation. “So, would you say (downtown) is

mostly the same or kind of different from other places around here, in Clarksdale?”

Rick is more reserved today, careful to take as much time as he needed to respond

to each of my questions. “You can get all this now,” he insists more than once, each time

nodding at my voice recorder. “I can give you a couple (of) experiences.” He wedges his

chin in the crease of his fingers. “I had a lady come down here—a friend—and we was at

98
Moonies. (It was) me, her, my wife, and some mo’ folks, and we was go’n’ try to patronize

Moonies. But, the waitress [a white woman],” he pauses mid-sentence. “I have to say this. I

tip. I tip well. But, (the waitress) act like she,” he pauses again. “I just need the same respect

as an individual in there as the whites get. My wife… kept telling me, ‘We ain’t going back in

there no mo.’”

Moonies, which opened in the Blues Alley District in the early 2000’s, is one of the

most popular blues clubs in town, offering a full lunch and dinner menu, a cluster of pool

tables, and live entertainment three nights a week. It is owned by two wealthy white

residents, both natives of Clarksdale. Much of the space is outfitted to look old and well-

used. The chairs are wobbly and chipped. The tablecloths are dingy. The day-to-day

operations are run by an older white woman, who also periodically works as a waitress and

bartender. The rest of the staff at Moonies is also predominantly white, save a few of the

cooks and dishwashers.

“So, what happened?” I ask. “Was it bad, was it poor treatment?”

“We got poor treatment, nasty talking, just rude, you know, but what made it good

for us is that we can laugh and talk and interact well with (anybody), no matter what crowd

we in. Even that crowd,” he laughs. “We laugh and talk and carry on, so a lot of good people

come over, but as a whole, just bad, bad treatment. As a whole, just bad.”

Experiences with bad treatment were not limited to black patrons attending venues

or events in the Blues Alley District. Blues musicians, who often touted the redeeming

elements of local blues scenes, also suggested that race had factored into some of their own

interactions.

99
“Probably, mostly white.”

Before spending the day with Biggs, chauffeuring him on a round of errands and

appointments, eventually sitting through his daily busking session outside of Cat Head’s, I

meet him at Moonies for a quick introduction. I begin by asking what first piqued his

interest in the blues.

“So, you got into blues early on. Did that come from something else? Did you start off

with blues, or something else…like rapping? I remember when I was younger, when I was

15 and 16, everybody I knew was trying to rap. Hell, I was trying to rap.” I laugh.

“Man, my uncle used to tell me that I could be a rapper ‘cause I could rap! Like, I

could forreal rap.”

“Oh, let me hear something!” I jokingly push the voice recorder to his side of the

table.

“Man, I said used to!” He laughs before continuing, “but, let’s say I write a blues song,

you can hear the rap in it. Say, like, uhm,” Biggs hunches over the table, taking a moment to

reposition the voice recorder before clearing his throat and sucking his teeth in a final

effort of exaggerated preparation. “Baby, I know he did you right,” he sings. “I can’t believe

you let him hit it tight. But, baby I need you to let me get it tonight.” Biggs hits the table

lightly with the knuckles of one hand and the palm of the other, creating a soft rhythm.

“Please don’t go. Yeah, I cheated. Please don’t go. Yeah, I been rude. Please don’t go. I

thought I was that dude. Now, you left me standing here, baby, you know that ain’t cool.” He

bursts into laughter. “Oh shit, I need that [recording], so I can write that song out!”

100
 Our laughter blends with the generic saxophone instrumental playing in the

background, the ebbing murmur of nearby conversation, and the faint clangs and dings

from the kitchen.

“What does the typical crowd look like for you, when you perform around here?” I

ask, recalling the dozens of experiences that I had had like the one at T-Bone’s. “Let’s say

you’re (here) at Moonies. When you play here, is the crowd mostly white, mostly black, or,

like, a mixed crowd?”

“Probably mostly white,” he answers quickly.

“And, how does that make you feel? Is that something that you think a lot about?”

“Naw, it’s really not. It never passes my mind. I don’t think about race and stuff like

that. It doesn’t matter the color of the crowd, long as they catch that feeling, long as they get

what the music got for ‘em, you know.” Biggs circles back to his definition of the blues, a

refrain that he has already repeated twice in our short conversation. “The blues is a feeling,

not a color. When you go outside, and it’s cold, and you got on shorts, that’s the blues.” He

raises his voice. “When your girlfriend tell you she love you and cheat on you behind yo’

back—”

“That’s the blues,” I join him in unison.

“Right!” He laughs.

“And, so that’s how you approach performing,” I continue. “I got it. And, do you feel

like you are treated—because you are doing that kind of performance, putting yourself out

there like that—do you feel like you are treated differently because you are playing, like

you said, in front of mostly white folks?”

101
 “Oh, yeah,” he answers with little hesitation, raising the pitch of his voice for added

emphasis. “Somebody called me ‘boy’ or something like that, you know, something that’s

not my name…Or, you hear stuff from, just, people that you see after the show or just here

and there…They’ll bring up somebody name that’s white, somebody Caucasian that, you

know, has been playing a long time, and they’ll say little racist things, comparing them to

me. Some people (do it) with sarcasm, some people say it straight forward and direct, you

know.”

“Like what?”

“Like, ‘boy,’ and they just say little stuff like, how (did) I learn how to play so good,

or, they say something about my age, and” he stops himself. “But, you got’to understand, I

been doing this a long time—I been doing this—so I know what I’m up against, you know.

The odds (are) against me, but that just makes you try harder and not slack, you know.

That’s why I’m glad what I do because I know the struggle, and I know what we have to go

through as a people, and what we have to deal with. You know if you a black man, and you

going to a all-white place like a Moonies, like a T-Bone’s, wherever, then you know, one

thing, you go’n’ have to work your behind off—times ten—because they go’n’ be on that

bull. It gives you the ups versus thinking negative.”

SUMMARY AND DISCUSSION

As I have discussed and demonstrated thus far, almost all of the black Clarksdalians

that I spoke with expressed an open disdain for the blues, both in general and with

particular respect to Clarksdale’s blues entertainment scenes. While some of these

102
sentiments are, no doubt, a function of the assumptions and expectations that residents

hold regarding blues music itself—namely, that it is only played on guitars and harmonicas

by white bohemians and a smattering of older black men—findings from chapter two

suggest that they are also rooted in the memories that the blues connotes. In this chapter, I

demonstrate that these sensibilities are also shaped by the racial history of Clarksdale, the

Delta, and, by extension, the South as well as the racial experiences that black residents

have had in the areas on and near the downtown square. When explaining their dislike for

the blues and general absence from local blues scenes, black Clarksdalians often cited

feeling out of place and unwelcome at local blues venues and related events. On one hand,

they had come to view blues performance, and especially the type of blues performed in

Clarksdale, as a white social practice. Catina Brownlee, a 37-year-old fast-talking secondary

school teacher, notes, “the blues is more so what the white folk do [emphasis mine].” White

women and men were the leading acts on Clarksdale’s blues circuit; white women and men

owned most of the local blues clubs and blues-related establishments; white women and

men curated local commercial and commemorative collections.

Residents had also developed a set of racial expectations for the spaces on and near

the Blues Alley District. They noted the overall and enduring dearth of black-owned

business establishments in the historic downtown area and routinely cited personal

experiences with “bad,” “nasty,” or, indeed, “definitely, definitely racist” downtown

encounters. Importantly, black residents situated both their antagonistic personal

experiences and the lack of black-owned downtown business venues within Clarksdale’s

history of racial segregation and violence. To this end, patronizing or participating in blues

entertainment spaces, such as the Hambone Festival and T-Bone’s, or blues-adjacent

103
businesses, such as the Delta Brook Café, equated to a return “to the scene of the crime,”

whether of past acts of racist violence or the looming potential of racist treatment. In this

way, to borrow Catina’s language, residents thought of the blues not only as “more so what

white folk do” but also as an exclusive space for white folks to go.

104
 Chapter 4: “The blues just won’t keep us standing.”: See(k)ing the Regional Future

“The thing, what they’re doing with the blues is alright—I have no problem saying,

it’s got some potential—but what I always say, too, is that it can’t be too particular.” Vera

Ann waives away my attempt to pay and continues talking, her eyes now shadowing two

black men, both somewhere in their early twenties, as they stumble and laugh to the back

of the store. “It can’t be all this, ‘okay, we go’n do this over here, and this over here.”

Vera Ann Johnson, a 52-year-old black Clarksdale native, works as a part-time

cashier and manager at a locally-owned convenience store just off the downtown square.

She has come to expect my near-daily visits. “You come in here every day and get the same

thing,” she repeats her running joke, referencing my daily fix for cinnamon candy and

chewing gum. “One day, I’m’on buy you a whole box of these things.”

Vera has also come to expect my questions, often haphazard and impromptu.

Tonight, I had asked her about an ongoing construction project on the downtown square,

what many residents refer to as, plainly, the “Third Street Building Project.” My question

has prompted a broader discussion about the blues revitalization campaign that has played

out in Clarksdale, more or less, since 1978, expanding most rapidly in the last fifteen years.

“And, right now, that’s what we see,” Vera continues. “They got the new place up on

Issaquena,” she references the New Roxy Blues Club and Theater that was recently bought,

renovated, and reopened by a white woman who had moved to the area from Seattle. “(You

105
got) that spot there on the corner…(Aaron) Henry’s old store,” a reference to the Holy Moly

Drug Store, now run as a restaurant and ice cream parlor by a woman and man who had

moved to Clarksdale from Austrailia. “But but Aggie [Clarksdale Agricultural High School]

out here about to close down. It just don’t add up to me.”

“How y’all get this store over here by the police!” One of the men jokes loudly as he

approaches the register clutching an assortment of potato chips and snack cakes.

“This ain’t my store!” Vera responds sternly. “Besides, if you straight, if you ain’t

doing nothing wrong, you ain’t got nothing to worry about, am I right?”

“That’s why y’all ain’t got no business. This the police sto’ [store]!” The man laughs

to himself as he passes Vera a crumpled bill and, perhaps sensing her heavy glare, forces a

few exaggerated concluding chuckles. “You know I’m just talking! Ain’t nothing wrong with

having a lil’ fun.” The two men talk and joke with each other as they exit the store.

“Young folks these days, I tell ya’.” Vera rolls her eyes, shifting her attention back to

a half-crumpled piece of paper that she has been scribbling onto. “I’m not really a blues

person, it’s just not my thing,” she continues, “but the way I see it, you got the city putting

all this money into a festival or [the Third Street Building Project], how can you build up a

community from that?”

“We have the potential,” Vera is now typing onto a large printing calculator,

carefully tracing her notes, not breaking from conversation even for a moment. “Clarksdale

got the potential to grow, to give people work, you know. I know we can do that. But, it

gotta be, what they say, one for all, them…for us. We got’to be in it together... And, right now

that’s not what you see. It’s mo’ like every man for himself…The mayor serves his

(constituents). The commissioners focus on their districts, and who you think get left with

106
the bag? These communities…over there in Riverton, in Brickyard, out there in Sassee

(and) Magnolia [housing projects].”

As I discussed in chapter one, the proliferation of blues festivals, entertainment

venues, and commemoration markers that emerged in Clarksdale between 1978 and

2014—including the reopening of the New Roxy Blues Club, the opening of the Holy Moly

Drug Store, and the initiative to renovate a building on Third Street—was not

happenstance. It was the work of state legislators, local elected officials, and public

stakeholders aiming to address the impacts of the region’s precipitating structural decline

and economic precarity. Motivated and enabled by a resurgence of national and

international interest in the blues (Jones 2007; Wald 2004), these individuals, in part with

an emergent coalition of organizations and special interest groups, worked to establish an

infrastructure for blues tourism in Clarksdale and throughout the Mississippi Delta (King

2011). They believed, and openly proclaimed, that blues tourism could be a catalyst for

economic recovery. While many public stakeholders and some residents welcomed and

celebrated the ensuing blues revival—recall Clarksdale Mayor Carl White’s comment about

blues tourism being “green and creative and very helpful”—as Vera Ann demonstrates in

the opening exchange, not everyone has come to view it so favorably, or at least

uncritically.

Vera Ann has lived in Clarksdale her entire life. She struggles to reconcile the

continued focus on blues tourism and development on the downtown square with the

persistence of economic and infrastructural decline in local black communities. She points

to the enduring possibility of the closure of Clarksdale Agricultural High School, which was

founded in 1924 as an agricultural high school for black residents of Clarksdale and rural

107
Coahoma County—today the school serves about 300 black students from Clarksdale and

many of its northern border towns. Her critique of the revitalization campaign is motivated

by an abiding concern for and sense of solidarity with other black residents. She imagines

an opportunity structure in which black neighborhoods receive the same amount of public

attention and investments as the downtown square, in which residents have access to

meaningful work, in which black residents receive the resources and opportunities due to

them. Black residents were struggling, and, in her view, the officials and stakeholders

involved should consider a development approach more attentive to the concerns of black

residents.

In this chapter, I examine how black Clarksdalians view the town’s efforts to

establish a revitalization campaign centered on blues tourism and development on the

downtown square. I focus particular attention on how residents view the short-term

impacts and long-term viability of these revitalization efforts and cast the motivations of

the key figures and organizations involved. Vera’s comments about the revival not being

“too particular,” and her view that Clarksdale “got the potential” if everyone is “in it

together” echoes a recurring sentiment among black Clarksdalians. They reject the local

blues revitalization campaign not only because of their cultural and aesthetic preferences

for other music forms, and not just because of past memories that they associate with the

blues, but also because local development projects associated with the blues have failed to

address their most pressing concerns about the town’s demographic and economic future.

I posit that these views are a function not just of black residents’ dislike for blues

music and entertainment—to be sure, Vera Ann had said several times that she is “not a

blues person”—but of a broader view that Clarksdale’s, and the Delta’s, blues revitalization

108
agenda is a failing and misguided, or worse insidious and destructive, development agenda

(Woods 1998), that it was lending to “uneven development” (Ashman 2012; Smith 1984;

Squires and Kubrin 2005; Woods 1998)—broadly defined as, persistent differences in the

magnitude and scope of economic and infrastructural development in a community, locale,

or regional bloc. Here, residents are positioning the blues, more than genre, memory, or

racialized social space, as a site of regional futurism, wherein they engage in debates, literal

and subversive, about the most effective approaches to regional development and change.

IT CAN’T BE TOO PARTICULAR: THE BLUES AS ARENA FOR REGIONAL FUTURISM

“They turned this to a blues city!”

I am with Lee Eldra Pittman, a 55-year-old native resident, at Crossroads Grille, a

buffet-style, chain restaurant on State Street.

We are both uncomfortably full, having sampled nearly all of the fried and carb-

laden dishes from the buffet line. I settle back into my chair as he pushes a half-full plate to

the edge of the table. He is responding to a question about “how Clarksdale has changed

over the years.”

“I worked for this city for thirty-four years,” he announces with pride. “I worked

around here a long time. Almost got killed working’ for this city. Three times, I almost got

killed.”

“Almost got killed?” My response is almost reflexive. “How did that happen?” I laugh

nervously.

109
 “First time, I was over there in Riverton to pull a meter, a service meter. Get there,

get back there [behind the house], and the meter blew,” he cups his hands to his face. “Just

blew up. And, if I would’ve been any closer, that would’ve been it. Then, the second time, a

power line fell down and almost hit me over the shoulder,” he slaps a hand across his chest.

“Over a hundred thousand volts almost hit me on the shoulder…Third time, I’m up two

stories fixing a (power line), and one of the pins fell off, and when the pin fell, I fell…Messed

up my ribs and my knee bad.”

“How old were you then? Or, I guess, when did all of that happen?”

His eyes freeze on a spot just over my shoulder. “I was in my twenties. I believe I

was about 25 (or) 26.” At this point, Lee Eldra backtracks to explain that he first began

working in Clarksdale’s Public Works Department after he graduated high school. “I had a

family. I had to bring in money some kind’f way. I started out in [Public Works] when I was

eighteen (or) nineteen. I bounced around some, but I came back (in my twenties).”

“So, would you say Clarksdale has changed a lot or little since then,” I remind him of

the question that had jogged his memory.

“Oh boy! It just done went down. If you living in Clarksdale now, you done went

down. These folks don’t wan’a be here, man,” his voice has grown tight and sullen. “If you

live here, you don’t wan’a be here. Ain’t nothing here! Schools down, test scores down,

people can’t find no work, gang banging, high crime…all hell just done broke loose…I’m

doing alright, I’m doing good, see, compared to some folks. I’m doing good compared to

some folks. Some folks struggling, doing bad. It’s bad ‘round here, man.”

Lee Eldra has cycled through a dozen stories from his younger days in Clarksdale

since we arrived at the restaurant. Some have drawn him to silence, others to anger—

110
rarely to laughter—but he has never been more animated than now, repeating the same

observation like a chorus. “It’s bad ‘round here! If you livin’ here, you don’t wan’a be here. I

ain’t go’n tell you nothing wrong. It ain’t nothing here for you. It’s just a big circle. It’s just a

big ol’ circle. Nothing new! They turned this to a blues city!”

“They turned this to a blues city,” I repeat him, my voice a dry whisper compared to

his.

“Blues! Look!” He demands, not to me or anyone in particular, but perhaps at the

mere idea that something might challenge his claim. “They done took over the blues. They

done took over the blues! They making money that way. That’s what they did to a lot of the

stores downtown! (The blues) was invented by a black man! It was invented by a black

man, but the white man took over! They making money off it!” He pauses briefly before

repeating, “They turned this to a blues city. Look downtown. A blues city! You can always

go to a blues concert somewhere else. You don’t need that here!”

“Don’t need it here?” I repeat him in rhythm.

“Naw! No! Man, naw! You don’t need that!” Lee Eldra allows no room for ambiguity

or second-guessing. “If you come here, that’s all you hear about Clarksdale is the blues.

That’s it. Blues city. B.B. King. Blues city. Robert Johnson. Blues city.”

Lee Eldra looks back on his tenure with the city government with both pride and

bewilderment. On one hand, he is proud of his own resilience, his willingness to withstand

and overcome challenging circumstances, his commitment to “being a good father to (his)

son,” and his capacity to be “damn good” at his job. On the other hand, he is bewildered,

disheartened by the degree to which Clarksdale’s public infrastructure and social fabric

have apparently declined, or “went down,” since his earliest years working for the Public

111
Works Department. He bemoans the town’s declining school ratings—a “D” on the state’s

A-F accountability scale—and increased rates of violent crime, and he observes that

residents are “doing bad” and cannot find job opportunities.

Lee Eldra grows most insolent at his first mention of the blues revitalization

campaign—“They turned this to a blues city!” In his view, the proliferation of blues

entertainment and performance spaces in Clarksdale, especially on the downtown square,

had not come about organically and was not a product of the demands of local residents.

Rather, it was the work of an exclusive group of public stakeholders, whom he references

variably as “they” and “the white man.” These individuals actively sought to establish

Clarksdale’s tourism infrastructure in the service of their own social, political, and, most

evident to Lee Eldra, economic interests. In other interviews and interactions, Lee Eldra

refers to specific individuals in this selective group by name or a subtle nudge or gesture in

the direction of a nearby table or parked car.

In general, Lee Eldra is exhausted with the overwhelming prevalence of blues-

related businesses, events, and venues in Clarksdale, citing the downtown square as the

clearest piece of evidence that there is an ongoing campaign to “turn (Clarksdale) to a blues

city.” His claim that Clarksdale is “just a big ol’ circle” can be read in two ways. On one hand,

it is a cry of frustration and a call for a new revitalization campaign centered on other

aspects of Clarksdale’s place history and culture. Whatever that campaign would look like,

he was sure, and insistent, that it need not involve the blues. On the other hand, his

comment can be read as a broader critique of Clarksdale’s opportunity structure. While the

means of exploitation had certainly changed, the structure had remained the same—“it was

invented by a black man, but the white man took over…(and is) making money off it.” This

112
latter interpretation, linking the emergent blues tourism infrastructure with previous

systems of racial exploitation and inequality, was repeated by many of the other black

residents that I spoke with, including Antione “Twon” Smith, a 27-year-old native of

Clarksdale.

“It’s a like a bus route.”

A heavy downpour pelts Delta Avenue—a light steam rises and then disappears into

the air. “You might as well go’n and get comfortable, buddy. You ain’t going nowhere for a

while.” Twon jokes as I swipe my phone for the day’s remaining weather forecast. We have

been at Stone Pony, a white-owned pizza shop on the downtown square, for much of the

evening, laughing loudly and dodging glances of both amusement and discomfort from

nearby tables and passing patrons.

Our conversation has been wide-ranging, from the joys of his childhood trips to St.

Louis to visit his father and older brother to the stresses of growing up in Willow Park,

what he describes as “probably the worst, poorest apartments in Clarksdale.” We have now

settled on a serious tone. He alternates between explaining the structure and machinations

of the city government—“at the top, you got the mayor and the board of commissioners”—

to critiquing its role in maintaining inequality. “The infrastructure here is always go’n’ be

the same. It’s like a bus route. The people in the positions change—don’t matter we got this

mayor or that mayor, this commissioner or that one—and that’s just sometimes (that) they

really just change.” He laughs, a move that I quickly learn is more a nervous tick than a

direct response to anything that comes up in conversation. “The bus might change. Ground

113
Zero (blues club) used to be a cotton house [warehouse]! Stovall Plantation where Muddy

Waters’ cabin at, you see the name Stovall Plantation. And, downtown, all up and down

Delta Avenue,” he gestures toward the pouring rain and steaming streets. “Well, first of all,

historically speaking, before the Civil Rights Movement, blacks weren’t even allowed

downtown.”

“Nothing has changed, huh?” I interject quickly.

“I’m telling you! Same stops, same times. Nigga, same path, and the same road! It’s

never go’n change. Might go faster, might go slower, but never go’n change, you feel me.”

“So, what (do) you do?”

“Shit, you get on, or you walk,” we both laugh, and he continues, “and if you end up

walking, it’s go’n’ be hard for you. You (will) have to go against underfunded

education…sanitation problems, gangs, unemployment when it ain’t no jobs available. A lot

of folks (are) struggling right now, bruh. Take me; I went and got a degree, got three

degrees. I got three damn degrees, and I’m struggling?” He laughs at the absurdity of his

own question.

“I have friends who have their Master’s (and are) unemployed, can’t get a job. I have

friends who have a specialist, working a secretary job. How in the hell? How in the hell you

got a degree and still got’to struggle…The infrastructure that exist here—”

“That bus route?” I add.

“That bus route that exist here allow it to happen. That’s why I say, get on or walk.”

Twon earned his Associate’s Degree from a local community college and completed

Bachelor’s and Master’s programs at two state universities, one 70 miles south of

Clarksdale and the other in Jackson, the state capital. He returned to Clarksdale hoping that

114
the time and financial sacrifices that he had made along the way—nine years, two school

transfers, and multiple student loans—would pay off. “I thought (staying in school) would

let me live comfortable, you know, (or) at least give me a chance (to),” he had explained.

However, after nearly a year working an “underqualified” job and a “horrible experience” in

which he moved to a nearby city for a job that was awarded to someone else “at the last

minute,” he took a temporary position in the Admissions Office at the same community

college where he had earned his Associate’s. “And, just like that, I was back living with my

moms.”

During our conversation at Stone Pony, and in dozens of other interactions during

my time in Clarksdale, Twon expressed a heavy sense of frustration with the dearth of

desirable employment opportunities in Clarksdale, even for residents, like him, with above-

average levels of training and educational attainment. “I love my job,” he assured me one

evening while we watched the NCAA Men’s Basketball Semifinals with friends and

cocktails. “But, when you come from where I did in the projects, where folks barely got a

pot to piss in, you got’a work for every dollar and every cent. You starting from zero! And

from what I been through, from what I came from, I want more…The only way for me to get

where I wan’a be, the only way for me to improve my life is to leave! The only way to

improve your life is to leave all this here.”

Twon’s experiences had brought him to a frustrating conclusion: Clarksdale’s

opportunity structure did not offer residents any meaningful chance for upward mobility.

Further, in his view, and in the view of many other black residents, the dearth of

employment opportunities often made it difficult to navigate even the most basic daily

needs. “Take somebody who work at Church’s Chicken [a fast food restaurant]. Clarksdale

115
got one Church’s, and you got some people been employed there for fifteen, maybe twenty,

years. That old chicken that they got when they close, they gotta take home to feed some

people that’s living in the house—that’s momma, auntie, kids, and probably a cousin or

somebody else that’s just living there. Then, that money she making—what’s that $7.25 for

forty hours, if she able to get forty hours—got’a pay every bill in the house. And, paying

every bill in the house, she might not have no transportation, and she don’t have nothing.

And, if you ain’t got nothing, you ain’t got nothing.”

Couched in Twon’s critique of Clarksdale’s opportunity structure—marginal

chances for upward mobility, the inability of many black residents to secure the necessities

of daily life, and his own difficulties finding employment—is a more focused critique of

Clarksdale’s blues tourism practices. In particular, Twon views the blues revitalization

campaign as a continuation of the social, political, and economic status quo in Clarksdale.

When he quips that “Ground Zero used to be a cotton warehouse,” he is not only describing

the literal renovation of a hundred-year-old cotton grading warehouse on the downtown

square to one of the most popular and well known blues club in the country 31, but he is also

drawing a direct line from the blues, the chief fixture of Clarksdale’s current revitalization

campaign, to cotton, Clarksdale’s chief export through much of the 18 th and 19th centuries.

When he emphasizes that Muddy Waters, perhaps Clarksdale’s most popular blues

musician, was born on a plantation, Twon is situating the blues within a broader system of

social and economic exploitation. Indeed, by linking the blues revitalization campaign with

earlier economic systems such as slavery and sharecropping, he is claiming that the blues,

while possibly garnering economic returns, is exploiting and shirking Clarksdale’s black

31 Liddell, Larry. 2016. Ground Zero, Red’s Lounge ranked top 2 blues clubs in U.S.” Clarksdale Press Register.

116
communities in the process. This notion that Clarksdale’s blues revival was only beneficial

to select racial groups and communities in Clarksdale was echoed by most every black

resident that I spoke with.

“We’re not seeing the benefits.”

A few days before meeting with Doris King in the quiet of her office at Royal Funeral

Home, I met with her son Hamp amidst the mid-morning bustle of a fast food restaurant on

State Street. I had come to frequent the restaurant on weekday mornings, entertained by a

group of elderly black men, all between 54 and 70, who had made it their morning stop for

breakfast and all manner of conversation, from money and women to sports and politics. In

most other ways, the restaurant is typical. Around lunchtime, the drive-thru line wraps

around the building. In the evenings, young people gather around phones and tablets with

laughter. The crowds are mostly racially mixed. But, in the morning—every morning and

always for the same two- or three-hour block—the group of black men meet and fill the

space with laughter and loud cursing.

Hamp and I are sitting near a side door, both holding to small cups of steaming

coffee. “Here come another one,” Hamp gestures towards a charter bus that has just pulled

into the parking lot.

For a moment, the restaurant goes quiet. The cashiers stop laughing and calling

demands to the cooks on the line, customers stand near the condiment station grasping

handfuls of napkins and ketchup, the two tables of regulars pause an apparent argument

117
over who is the most skillful [auto] mechanic, and everyone looks to the growing tour

group gathering in the parking lot.

“We got a bus,” the lone voice of a black woman calls from behind the register, at

once setting the morning back in motion. People go on placing their order, and the table of

regulars picks up where their argument had left off. “You a cantankerous ol’ bastard this

morning, ain’t you!” Chief, the loudest and most active member of the group calls to

another.

“How often do they come through here,” I ask Hamp, pointing to the bus, noting that

I had seen more charter buses and tourist groups since the schools had dismissed for

summer.

“Shit, now it seem like every week, or every other week…but it just depends on the

time of year. Around this time”—it is early May—“and then when the festivals start up.” We

both continue to look towards the bus, now a crowd of about twenty people, mostly white

women, stand talking just outside of the bus.

“They got all this sweet in this coffee, taste like Kool-Aid.” Hamp holds his cup away

from the table at a slight angle, frowning skeptically. “Yeah, I might have to get them to

remake this.”

Despite Hamp’s public stature—he is a member of several civic organizations and

has led multiple campaigns for public office—he is openly critical of Clarksdale’s blues

revitalization campaign. “Clarksdale is just a mechanism for the same things that’s been

happening in the Delta since plantation times,” he explains. “It’s the same thing over and

over. We’re big on…the blues. Cooking, soul food, (and) blues. You got B.B. King in

Indianola (Mississippi). Here, you have Muddy Waters…And, people come here for that,”

118
his observation is validated by the stirring noise of the tour group who have filled every

available table and booth in the main dining area.

“I see. A lot of people (come here), right? Is that a good thing?” I ask, scanning the

lively group.

“The blues is a good thing for Clarksdale, but right now we’re not seeing the

benefits. Like, where is that money going? Is it just going downtown?” He stops to drink

from his newly-filled cup of coffee. “Is it going to [Mayor White’s] pocket? Is it going to the

Chamber of Commerce? People who stay over there by where my momma stay [Black

Downtown], by Higgin’s [Middle School], and all these black communities…ain’t seeing it.

(Clarksdale) is getting millions of dollars from (blues tourism). How is the blues helping

Clarksdale? I don’t see it. What about us? What about the kids? What about the people who

make up these communities?”

“So, who is the “they” that you keep talk’nbout, and what do you think they should

be doing differently? You know what I’m saying? Where do they keep going wrong?”

“They, being them select few, the ones behind the scenes pulling the strings...Like

Mayor White, Bucky Pippen, Dusty Mitchell,” he runs through an extended list of white

public officials. “I understand they feel like the downtown is what brings the money.

Clarksdale is a small town. You do want a strong downtown. They say you’re only as strong

as your center, but at the same time, what about the rest of Clarksdale? We all needing help

around here.”

Hamp echoes and extends sentiments expressed by many of the other black

residents that I spoke with. Like Vera Ann and Lee Eldra, he looks upon the growing

prevalence of blues tourism in Clarksdale with both reticence and disdain. He is visibly

119
agitated by the blues tour that has joined the morning rush at the restaurant, exaggeratedly

suggesting that such tours seem to come “every week now.” Further, like Twon, Hamp

implies that the local blues tourism infrastructure represents a continuation of the social,

political, and economic status quo both in Clarksdale and in the Delta writ large.

Hamp also joins other black residents in identifying and naming the individuals that

he deemed most responsible for the growing prevalence of blues tourism. While Lee Eldra

had relied on more general designations, Hamp identifies these individuals by name. In his

view, this group of powerbrokers, that consisted primarily of white elected officials and

business owners, was most responsible for “pulling the strings” of the revitalization

campaign; and, what is more, pulling them in a way that is most economically beneficial to

themselves, even if at the expense of local black communities and businesses.

Hamp briefly departs from other black residents by acknowledging that Clarksdale’s

blues revitalization campaign had some redeeming elements. It was, in fact, a “good thing.”

However, he immediately calls that assessment into question, citing that it does not focus

on all areas of Clarksdale equally. In particular, he calls into question, the insisted focus on

the downtown square, a peculiarity observed by virtually all of the black residents that I

spoke with, including Bernard Edwards, one of the first residents to bring up the blues

revitalization campaign in conversation.

“It’s the same reason why they only clean up certain parts of town.”

At 33, Bernard Edwards, a native resident, is one of the youngest appointed officials

in Clarksdale. We are standing outside of a restaurant on the downtown square, having just

120
finished an early dinner and lengthy interview. “You might think this sounds crazy, but a lot

of Clarksdale’s issues are cosmetic,” Bernard talks in a steady tone, and points to a row of

boarded storefronts that extend past an empty intersection, eventually opening to the Delta

Blues Museum performance stage.

“What do you mean cosmetic?” I ask, to his amusement.

“I knew you were about to ask that,” he laughs. “Cosmetic, like, it’s the way people

perceive us, the image, all of that. If you look up and down Madison Avenue,” he references

the main street that passes from Oakhurst through the all-black Riverton neighborhood,

just across the river from the downtown square. “I’m just getting out of a meeting about

Project Madison [a town beautification initiative], and someone felt that we shouldn’t even

be involved over there [on Madison Ave.]. They felt like the people on that street weren’t

worth the time, those places don’t matter in the bigger picture.”

“Meaning, the people specifically on Madison?”

“Right. And, I got pissed because these are the main people who need to be behind

these things, and they don’t care.” Bernard smiles and waives to a group of white women

approaching the sidewalk from across the street.

“And, why do you think the reception has been like that, among those folks, the ones

who have been pushing back?

“They just feel like it’s not worth it. It’s the same reason why they only clean up

certain parts of town.”

“What parts do they clean up and not clean up?”

His eyes grow wide as he answers with emphasis—“Downtown”—before taking a

small step towards me. “White interests, you know. These are areas that get all the focus.

121
Watch what areas they clean up when the festivals come up. Just watch. But, when it comes

to the black neighborhoods, it’s no attention. You know, the only time I’ve seen leaders go

to the black communities is when it’s…election time.”

“So, you talk about this frustration, and I can hear it in your voice now…but you’re

still here, you know what I mean. You’re still here doing this work. Why? What is it about

this place that has kept you here?”

“Potential,” he answers quickly. “When I look at the negatives of a place, when I look

at the negatives of this town, of my family, and just in general, I also look at the potential.”

“So, Clarksdale has potential?” I ask.

“Clarksdale has that hope, you know. When I look at that right there,” he points to a

boarded storefront directly across the street. “I see potential. When I look at that,” he

points to another boarded storefront, “I see potential. We’re sitting on a gold mine, but

somebody has to be Moses in the desert.”

“And, how do you see that potential manifesting? Like, how do you see yourself, or

see people here, capitalizing on that potential?”

“Our main focus has been blues, but no one is looking at the agricultural aspect, and

the Civil Rights aspect. That’s a whole ‘nother you know, market that’s untapped.”

Bernard had acknowledged the redeeming aspects of Clarksdale’s blues

revitalization campaign in an earlier interview, claiming that it “brought (Clarksdale) much

needed revenue.” Yet, despite his measured support, he did not look upon the town’s

revitalization efforts completely uncritically. First, like many other black residents, he

noted that local elected officials and organizations focused too much on the downtown

square, often disregarding nearby black neighborhoods in need of economic and

122
infrastructural improvement. As evidence, he cited the difficulties that he had encountered

while trying to garner support for Project Madison, a town beautification initiative that was

to focus on cleaning trash and debris alongside a portion of Madison Avenue that passed

through Riverton, a neighborhood with the highest rates of poverty in Clarksdale (see

Table 8). In Bernard’s view, that lack of support was emblematic of a broader belief that

those communities were not as valuable, not as important in Clarksdale’s “bigger picture,”

as areas like the downtown square.

Bernard concludes our conversation with the suggestion that the revitalization

campaign was focused too much on blues tourism. He suggested that Clarksdale’s place

history and economic potential, in fact, extended beyond this blues. This claim emerged in

conversations with virtually every black resident that I spoke with. In some cases, as with

Bernard, it was mentioned with an air of hopefulness, a way to supplement something that

had already brought benefits to Clarksdale. In other cases, as with Shelton Nichols, a 27-

year-old long-term resident and founder of a local community development firm, its

mention came couched in an aggressive critique of how and why the blues had come to

occupy so much of the local consciousness.

I join Shelton, at a black-owned chicken restaurant in the Brickyard. He has agreed

to meet for an early dinner before rushing across town for a meeting. The small dining area

is empty. Shelton and I huddle over a table near the front, taking time to talk with Ms.

Angie, our waitress, each time she visits the table. I had come to know Ms. Angie well,

talking with her and the other members of the restaurant staff, all black women, whenever

I could stop by.

123
 “I always get that question, ‘what does this place need the most,’” Shelton’s words

fade as his attention is drawn to a string of notifications on his phone. He taps and swipes

at the screen hurriedly before apologizing, switching the power off, and dropping the

phone into his bag. “What does this place need the most,” he repeats the question as he

returns his focus to our conversation. “Well, part of the problem is that we’ve been looking

for the answer to that question in the wrong places. We already have what we need the

most…” His demeanor grows serious. “We’ve been looking over our biggest asset. Like,

people don’t really talk about, like, the Civil Rights history here. They (are) all about just

blues, blues, blues, blues, blues.” He sighs and continues. “Which, like, people created the

blues, it was born here because people had the damn blues.” He laughs to himself and

continues, but, again, his words fade, this time as my attention freezes on his comment,

“people had the damn blues.”

“So, wait. Do people here still have the damn blues?” I ask.

“He takes a quick breath, preparing to answer, but withdraws and sinks into his

seat; then again, except this time with a widening smile and shallow laugh. “Yeah. It just

depends on who you talk to. Like, depending on who you talk to, yeah. Some people say,” he

presses his lips tightly together and talks in an exaggerated baritone voice. “‘Oh, it’s a great

place, it’s a beautiful place, and everything is fine here.’ But, just think how segregated it is

here, and you can imagine who…is saying what. You can just drive through the

communities and see it. Like, wow, I wonder why it is that all the, uh, people,” he points to

the backside of his hand, “are staying there and there, and other people are staying there

and there. It’s racial. It’s economic. (It’s) class. All that.”

124
 Like many black residents of Clarksdale and other Delta towns, Shelton was born in

the Midwest—in his case, Chicago—and moved to Clarksdale as an adolescent. “It was to

get out of all that was going on up there [in Chicago]. My mom wanted a better life for me,

and then she got ill when I was young,” he explained. “So, she brought us here, to get back

close to some of my family—my great grandfather, my grandparents are from here. And,

it’s funny, it was kind’f like I was coming back home. I had never been here, but it was like

coming back home.”

Shelton has spent the last several years working on dozens of community

development projects in Clarksdale and across the greater Mississippi Delta region. He

maintains that the biggest question facing Clarksdale in the coming years is not about

“finding something that is missing,” but rather capitalizing on what it already has—its

people.

“(Clarksdale is) not just the blues, right? Let’s highlight the people who led those

movements, that started those efforts, those visionaries,” he presses his hands together and

lowers them to the tabletop, adding a steady rhythm to his response, “ those innovators,

those creators, those disruptors…(Those) people made the blues, created the art, built the

infrastructure.” His voice takes on the rasp of a Baptist preacher. “The Civil Rights history

came from the people. It came from those struggles…and, you know what…it starts with the

people. It starts with the people that saw something in the Delta, that saw something in this

place. It started with visionaries like Aaron Henry, to step up and go into unchartered

waters, to take the path least traveled. It started with the people that created the blues, that

shared the blues with the world. It started with the people, and we’re overlooking this

asset, and we’re not investing in it.”

125
 Like Bernard, Shelton suggested that Clarksdale had more than the blues to be

proud of, that the town’s Civil Rights history should hold a place in the town’s revitalization

campaign. While Bernard’s suggestion was made almost in passing, as a concluding

statement to a broader conversation about public investment, Shelton gives an

impassioned plea. The Civil Rights movement was not merely a series of historical events.

Rather, it embodied a spirit of resilience and creativity that was endemic to black culture

and life in the Delta.

“We need more (types) of festivals.”

Pearl and I have been at Big Bowl, an Asian cuisine hole-in-the-wall restaurant just

off State Street, for much of the evening. Several patrons, all black, have come and gone. The

owner has ventured from the kitchen more than once—“how is the food?” And, the deep

reds and pale yellows of the evening sky have turned black. As our conversation reaches a

lull, I shift to a concluding tone. “What’s your vision for this place, for Clarksdale?”

Pearl breathes deeply. “I just think we can do so much more. I want to open an art

shop. I want to do all kinds of stuff. I want to get some art in here. I want this to be like

Oxford [Mississippi]! People can come to hear and see art, antique stores, art stores, all

that. I have a vision for downtown.”

“So, you think of the blues as a good thing? You want those people (who are

interested in the blues) to keep coming, but you want to see some other things?”

“The blues is fine. We can keep doing the blues, creative economy, all that. But, right

now, that’s the only economy.” She laughs contemptuously. “Factories have closed. We’ve

126
got a few, but nothing like used to be here…even when I first got here…So, we’ve got to

build, you know. She repeats herself—“to build”—pounding the table with her closed fist.

“We need more than the blues. We need art, more art galleries. We need more antique

shops. We need more food. Oh my goodness, downtown especially. (We need) different

types of food. I can’t go to a good Thai restaurant. You get tired of eating Mexican. There’s

not even a good soul food place. That bugs me. This Mississippi, and we don’t have a soul

food restaurant downtown?”

SUMMARY AND DISCUSSION

For the majority of black Clarksdalians, the blues revitalization campaign embodied

the worst of both the region’s racial history and its present reality. It was yet a continuation

of the Delta’s propensity for “uneven development,” or the significant, long-term

disproportionate investment of social, economic, and infrastructural resources between

communities or across a regional block (Ashman 2012; Smith 1984; Squires and Kubrin

2005; Woods 1998). Here, residents had three primary critiques. First, they viewed the

proliferation of blues festivals, entertainment venues, and commemoration markers as the

work of a selective group of white elected officials, business owners, and individual

investors with selfish, or otherwise insidious, motivations. Second, residents believed that

black communities had effectively been “left out” of the town’s revitalization efforts. They

claimed that black communities received neither the same degree of public investment nor

an equal distribution of the economic returns as areas serving blues tourism and

development.

127
 The third, and most common, critique that black residents raised centered on the

apparent failure of white officials and business owners to diversify the ongoing

revitalization campaign. Residents recommended that Clarksdale open a jazz or southern

soul lounge to accompany the multitude of blues clubs and juke joints, or establish a

cultural center to stand alongside the growing cluster of blues museums and

commemoration markers, or add an art showcase to the yearly circuit of blues and music

festivals. Even Clarksdale’s place history need not “depend on the blues.” Instead, black

residents believed that there could be a greater focus on Clarksdale’s food cultures and

Civil Rights history, the latter embodying a spirit of resilience and creativity that, in their

view, was one of the defining characteristics of black communities in the areas.

Regardless of which aspect of Clarksdale’s blues revitalization campaign black

residents took issue with, they were united in the view that the renewed focus on blues

tourism was merely a continuation of the political, economic, and racial status quo in

Clarksdale: Clarksdale’s tourism infrastructure was not very different from tenant farming

in the early 1900’s or the plantation system before that; the blues was no different from

cotton— white officials in positions of power and profit and black communities relegated

to the social and economic margins. In particular, black residents identified a

predominantly white group of elected officials, business owners, and investors who they

believed profited most from the blues revitalization campaign and who, with those

interests in mind, committed attention and public investment in areas most directly

serving blues tourism, all while nearby black communities faced continued economic

decline and failing public infrastructure. Amidst these mounting frustrations, black

128
residents dispensed with blues tourism not only as a viable solution to the town’s enduring

demographic and economic decline, but also as a racist development agenda.

129
 Conclusion: “He kept his records by his books.”: A Postdate on the Blues Epistemology

“I don’t like the blues. It saddens me.” Doris King had confessed without hesitation

or misgiving. Then, with a soft air of dismissiveness, she informed me that she had “never

been to a blues show,” at least not to hear the blues. Why would she have? She liked

“Marvin” and “Luther,” Tyrone Davis and “Mom’s Apple Pie”; and she derided the local

blues clubs as “crooked” and “leaning.” Finally, as the conversation shifted to other aspects

of Clarksdale, and to more personal stories from her life, she concluded, “the blues just

won’t keep us standing.”

In some ways, this is a story about the blues. It is set in Clarksdale, Mississippi, a

town known as the “Home of the Blues,” it explores the making of Clarksdale and the

Mississippi Delta into a “blues place,” and it chronicles how black Clarksdalians like Doris

view the blues—how they define the blues, whether they like and listen to the blues, if and

under what conditions they attend local blues performance scenes, and to what extent they

endorse and support the blues revival playing out both in town and in the Delta region

more broadly.

Yet, if this were the case—that is, if this were a story about the blues—the opening

scene with Doris, or perhaps the leading title, might well be the beginning and end. All but a

handful of the black Clarksdalians that I spoke with insisted that, like Doris, they “did not

like the blues.” They bemoaned and dispensed with a music genre that, in their mind,

130
was aesthetically unappealing. It was too slow and repetitive, too simple and sad. Instead,

they had come to prefer the lighter sounds of Betty Wright and Bobby Rush, the call-and-

response of the Brown Sisters and Lee Williams, the yodeling lilts of Sam Cooke and Patti

Labelle, and, for younger residents, the “countrified” bass of Big K.R.I.T. Black residents

were overwhelmingly absent from the local circuit of blues clubs and juke joints, bypassing

Moonies, T-Bone’s, and the Blues Alley for the rap and nightclub scene in Memphis; for

slots, “shooting dice,” and casino shows in Tunica County; or for southern soul concerts on

the Mississippi Gulf Coast. Finally, black residents were both critical and skeptical of the

recent proliferation of blues and heritage tourism sites in the area. They often framed, and

subsequently dismissed, these revitalization efforts as ill-intentioned and ineffective.

Despite the pretenses of a blues story, however, I Don’t Like the Blues, is only partly

about the blues (I might say that it is not a story about the blues at all). It does not tend to

the music’s origins in the Mississippi Delta, or its evolution from field holler and work song

to Bessie Smith and B.B. King. I did not wish, here, to update the record on black American

music preferences, though I may have accomplished that in a roundabout way, and I have

purposefully avoided any and all references to the blues lyric tradition. That work has been

done, both poorly and reasonably well, in other places (e.g., Barlow 1989; Daley 2003;

Grazian 2005; Gussow 2002; Jones 1963; Palmer 1982). Instead, following an analytic and

interpretive tradition foreshadowed by and embodied in the work of Zora Neale Hurston

and Richard Wright, and later codified in commentary from Leroi Jones and Clyde Woods, I

Don’t Like the Blues positions the blues as muse, metaphor, and framework; indeed, as a

way to explore a broader set of questions, here, about memory, race, and futurism in the

post-Civil Rights rural American South. How do black southerners in the Rural South view

131
themselves in relation to the past, both their own personal testimonies and the region’s

place history? How do they negotiate the obstacles and opportunities of the present—an

ongoing structural crisis that continues to promise arrested development and opportunity?

Finally, what futures do they (seek to) imagine for themselves and the people whom they

love? I am positing here that we can address and expand upon these questions—and to any

number of questions related to black (southern) American life—by exploring how black

southerners are listening for, even if not to, the blues.

DOWNBEAT, BACK BEAT: LISTENING FOR THE BLUES, EXPANDING SOCIAL SCIENCE

PARADIGMS

In music composition, the beat keeps time. The downbeat comes first and is often

the most emphasized beat in a song or melody. The offbeat comes next and is somewhat

weaker but still emphasized. The backbeat, however, falls in between. It is present and

meaningful but not always emphasized. Sometimes it is an accented note. Sometimes it is a

silent space. Always, it comprises and completes the song, joining the more present and

emphasized elements to make something new and distinct.

As I have mentioned, at various moments in black American culture, the blues has

functioned as the downbeat, the most prominent and emphasized musical and

epistemological sensibility. We might think of this as the Antebellum period, when enslaved

and newly freed black southerners were creating narrative space in blues shouts and

hollers, freedom in blues rhythms, love in the music’s unintelligible spaces. For later

generations, the blues moved to the offbeat. It was still a predominant, or emphasized,

132
feature of black American aesthetic culture, but not as central and pronounced as before.

We might think of this as Clyde Woods’ Reconstruction Generation, southern

sharecroppers, tenant farmers, and their “migrating cousins” who were revising the blues

for (from) their positions at both the center and margins of Jim Crow terror. I Don’t Like

the Blues posits that for black southerners today—in particular, those straddling

generational lines between pre- and post-Civil Rights, between rhythm, spirit(uals), and

soul—the blues now plays on the backbeat. They situate the blues as an environment of

memory, a referent to an earlier set of experiences or sensibilities, typically associated with

hardship. They frame the blues as a site of racial meaning and experience, the

epistemological and embodied link between racial history—segregation, white terrorism—

and emergent racial realities. Finally, they view the blues as a pathway into the future, one

of either continued uneven development or new possibility.

Memory

Listening for the blues in this way—as deemphasized, but still meaningful and

present in the minds of black Americans—has implications for several paradigms of social

science commentary. First, by defining the blues as a memory of past experience, black

residents are speaking to and against the growing field of social memory studies. Recall

Rick Sutton, for whom my question, “how do you define the blues,” evoked both a fleeting

comment about blues music and a much more vivid account of a time, twenty years prior,

when he was homeless and grieving over a divorce, the death of a friend, and having to

drop out of school. In this way, the blues becomes an environment of memory (Nora 1989;

133
Zerubavel 1996)—that is, an epistemological space where individuals (and groups) retell

and reckon with memories of their past.

Importantly, while residents’ blues memories often centered on experiences of

hardship, they were often accented by gratitude and hopefulness. Whether in still-faced

monologues or through cough-inducing laughter, residents enumerated dozens of lessons

that they had taken from their blues memories. Rick supplemented his earlier story about

the school bus, what he called the “struggle times,” with a light-hearted reference to playing

outside, or the “high times.” By framing the blues in this way—as something to be

cherished and appreciated but ultimately moved away from—black Clarksdalians

complicate one-dimensional notions such as “remembering,” “forgetting,”

“commemorating,” and “silencing” often used to discuss how individuals and social groups

relate to their pasts. Indeed, when it comes to the blues, black Clarksdalians seem to be

doing something other than merely remembering or silencing. They are at once celebrating

and endeavoring to leave behind. They are, to borrow from Essie Dee, “eating the meat and

leaving the bones.”

Placemaking

Second, in the same way that we might learn about the epistemological contours of

social memory by exploring why black Clarksdalians say they “don’t like the blues,” we

might complicate commentary on black placemaking by considering why they avoid blues

performance scenes. Recall the matter-of-factness with which Twon informed me that

black residents generally do not attend local sites of blues performance before implicitly

134
linking this avoidance with the belief that the Blues Alley was “for the white folks.” Here, in

addition to an environment of memory, residents frame the blues (club) as a racialized

social space—a specific location, in this case the confines of a small club in downtown

Clarksdale, that carried distinct racial meaning.

While it is likely that black residents never participated in Clarksdale’s local blues

scenes on a wide scale—this, given the relatively recent proliferation of blues tourism

scenes in Clarksdale (post-1980) and the decidedly longer transition in black American

culture away from the blues (post-World War II)—there is no doubt that the racial

dynamics associated with the Blues Alley and downtown square area serve as a

contemporary and continuing impediment. Residents recalled the racial history of the area,

citing the timeless specter of racial segregation, past incidents of racist violence, and,

importantly, the enduring potential of a racist encounter. By linking the blues with

Clarksdale’s racial history and, by extension, reading the blues as a harbinger of the racial

present and future, black residents demonstrate the sophisticated, if mundane and

quotidian, calculations that black (southern) Americans draw on when seeking and making

places where they feel welcomed—or, more aptly, avoiding and unmaking places where

they do not.

Futurism

Finally, I Don’t Like the Blues has argued that by interrogating the extent to which

black Clarksdalians endorse and support the local blues revival we might update and

broaden social science paradigms on how black southerners are seeking to reimagine their

135
future. Vera Ann was clear the she was both skeptical and critical of the local blues

revitalization efforts. She questioned the intentions of integrity of the elected officials and

public stakeholders involved, noted the lack of material benefits reaped by black

communities, and bemoaned the overwhelming focus on the blues—even if at the expense

of other possibilities. In this way, black Clarksdalians situated the blues as a site for

“development debate” and futurism, as a domain where they think through the best (and

worst) pathways to a future of collective democracy and uplift.

Clyde Woods (1998) claimed that the blueswomen and men of the Reconstruction

Generation, “were sociologists, reporters, counselors, advocates, preservers of language

and customs, and summoners of life, love, laughter, and much, much more” (17). Today,

while many of the ways that black southerners relate to the blues has changed, that part

has not.

“Growing up, my uncle Drew would have all these sets of encyclopedias. He had red

ones. He had white ones,” Doris turns to a sturdy bookshelf behind her, tracing her hand

towards a short stack of books near the top. “And, he would keep all of them up on

bookshelves. He would have all these encyclopedias,” she laughs to herself. “And, he kept

his records by his books—Bibles, Sunday church programs—just all of these books by his

blues records.”

Doris had mentioned her uncle R.L. Drew several times already, noting his work

with the NAACP and Southern Christian Leadership Conference in the 1950’s, his vision in

founding King Memorial years before that, and the time he met with Dr. Martin Luther King

136
in 1956. However, she seemed most proud to reflect on his work with the United Order of

Friendship, a black credit union that operated in Clarksdale until the 1970’s.

“(The credit union) encouraged people to buy encyclopedias to establish their

credit. They couldn’t borrow money from banks back then, you see. So, my uncle would

encourage people to invest in encyclopedias to help them with their credit…Sometimes that

was all we had to read, that and the newspaper.”

I smile, reminded of my time growing up in a small town on the other side of the

state. “I remember my grandmamma used to read the newspaper every day, every morning

with her breakfast…And she had two sets of encyclopedias!” Doris has jogged my memory.

“Two sets!”

Doris smirks at my greenness, or perhaps at her own passing thought. “Oh, my uncle

loved his encyclopedias. He would give them as gifts, and he would always ask me, ‘would

you deprive someone of their learning?’”

At this point, Doris is lost in her own thoughts, her face fixed with an enduring

smirk. “His thing was that reading was how you got to a full life.”

As midday approaches, a thin ray of sunlight falls across Doris’s desk, stopping just

before reaching the base of the bookshelf in the corner. I look up at the encyclopedias—

about six of them, not a full set—the torn binding visible even from my seat several paces

away. “And, you kept these all that time,” I ask, my voice falling just above the quiet of the

room.

“All that time.”

137
 Appendix: Off Beats: Epistemology, Methodology, Methods, and Data

I Don’t Like the Blues draws on the epistemological, technical, and stylistic

foundations of folk and cultural ethnography. To this end, while designing and conducting

this study, I referenced earlier ethnographic works such as Zora Neale Hurston’s Of Mules

and Men (Hurston 2008 [1935]) and Dust Tracks on a Road (1942), Elijah Anderson’s Code

of the Street (1999) and Cosmopolitan Canopy (2011), and, more recently, Zandria

Robinson’s This Ain’t Chicago (2014). Consistent with these studies, as well as the general

methodological aims of ethnography (c.f. Maanen 1988), my overarching goal was to

become socially immersed in everyday cultural and civic life in Clarksdale. With this goal in

mind, I structured the study around three data collection techniques—in-depth interviews,

general and focused field observations, and recurrent participant observation. Because I

also had questions about the structural profile and historical background of the study area,

defined broadly to include Clarksdale, Coahoma County, and the Central Mississippi Delta

region, I supplemented ethnographic techniques with approaches from historical sociology

and the community study tradition (e.g., W. E. B Du Bois 1899; Duncan 2014; Hunter 2013).

In particular, I collected and, where applicable, calculated and curated extensive

demographic and archival data.

In this appendix, I describe this study’s methodological approach. I review the

aforementioned data collection techniques and provide an overview and context of the data

138
included in analysis. I begin with a chronological account of my time in the field. While I

include some discussion of the full arch of this project—from July 2014 to present—I focus

particular attention on the 16 months between July 2014 and November 2015 when I was

conducting fieldwork as a resident of Clarksdale, Mississippi. I then take a moment to

reflect on considerations about researcher epistemology and reflexivity. Finally, I profile

the four types of data that I collected—interview, observational, demographic, and

archival—and describe my analytic procedures.

TIMELINE

July 2014

I entered the field with the early goal of observing community life as what I

imagined to be a “normal” resident. On one hand, I did not conceal my intentions as a

researcher. I introduced myself variably as a “graduate student working on my Ph.D.,” a

“student working on a project for school,” and a “student interested in inequality in the

South.” On the other, I did not actively seek study participants. I knew I would eventually

meet dozens, probably hundreds, of residents, and I expected that I would be able to recruit

at least a few of them to talk with me on the record. Thus, early on, instead of immediately

beginning to enlist study participants for interviews, I sought to “get a feel” for daily

community life in Clarksdale. Where did people work and go to church? When and where

did they buy groceries? Where were the most frequented convenience stores? Where did

young people meet in their downtime? What did people do on the weekend? With these

and other questions in mind, I set out during the first month of fieldwork to observe

139
community life wherever community life was happening. I found a barber. I attended

church and joined a gym. I patronized local businesses and bought produce from local

farmers. I subscribed to the newspaper and spent time on the downtown square. I went to

Ground Zero and Red’s, Moonies and Delta Brook. In my first week, I attended the “National

Night Out Against Crime,” a rally meant to engender trust in law enforcement and exhibit

new police equipment. In my second week, I spent time at the Sunflower River Gospel and

Blues Festival. On Saturdays, I got familiar with the blackjack tables at the nearby casinos.

On Sundays after church, I found a pick-up basketball or softball game.

I also took the first month of fieldwork to develop a system for collecting and

curating archival data. Here, I wanted to piece together a general structural profile of the

study area. How many people lived in Clarksdale? Coahoma County? What were the largest

and fastest-growing job sectors? How had the town’s demographic profile changed over the

years? What had civic life been like in the 1970’s? the 1990’s? What had residents

expressed concerns about over the years? What were they happy with? To address these

questions, I sought a variety of data types. I combed the Minnesota Population Center’s

National Historic Geographic Information System (NHGIS) and Integrated Public-Use

Microdata Series (IPUMS-USA) for Census data. I was generally interested in any available

demographic indicators for the years between 1970 and the most recent Decennial Census.

I began visiting the town’s local archives, housed in the Carnegie Public Library. I also took

this time to begin collecting and curating print and digital copies of the local newspaper,

audio files of news podcasts and local radio broadcasts, and handbills and fliers from

around town.

140
August 2014

After the first month of fieldwork, while I continued to conduct generalized

observations of community life and collect demographic and archival data, I became more

intentional about developing and expanding my pool of potential respondents. In general, I

adopted four approaches to participant recruitment. First, I leveraged preexisting contacts

in Mississippi and was able to meet several study participants because they knew people

who knew people who knew me. Second, I was intentional about talking to people when I

was conducting initial field observations. Whether strolling through the downtown area

during the week or visiting one of the late-summer music festivals on weekends, I made a

concerted effort to greet passersby and, when appropriate, introduce myself. Essentially, I

began treating my daily rounds and even the most routine interactions as (possible)

opportunities to recruit study participants. Sometimes this approach led to conversations,

other times more dispassionate greetings and dismissals. Third, and of some surprise to

me, I was often on the receiving end of happenstance introductions and requests to talk

about what had “brought me to the area.” For example, during my first visit to Delta Brook,

the restaurant where I had spoken with Big Danny and Kathereen, a server greeted me

with a casual, “you must be new around here? I haven’t seen you before.” The ensuing

conversation led to my being introduced to several other servers and a few of the

restaurants “regulars,” many of whom subsequently agreed to sit for interviews. This

approach proved to be one of the most effective means of early participant recruitment,

and is worthy of further comment later (see “Researcher Reflexivity” section below).

Finally, as the study progressed and the pool of respondents grew, I employed progressive

141
“snowball sampling” methods, in which I asked respondents to identify, and in some cases

secure contact information for, other possible respondents.

September 2014

By the end of my second month in the field, I had a growing roster of potential

respondents—I had gotten contact information from fifty people and spoken to dozens

more—and had completed 12 interviews. These early interviews were all unstructured

exchanges that resembled normal conversation more than a standard question-and-answer

format. Still, I spoke with these individuals on the record with the general goal of building

rapport, expanding my pool of respondents, and gathering information about the study site

to expand and revise my interview schedule.

October – November 2014

In the third and fourth months of fieldwork, I expanded my focus from general

observations of community life and collecting and organizing archival data to more focused

participant observation. I began volunteering with two non-profit programs broadly

focused on “youth enrichment.” I made it a point to volunteer twice weekly, whether that

included helping with homework and guided reading or joining in the making of s’mores

and cupcakes. During this time, I also began working at an area elementary school, an

opportunity that came about through a previous acquaintance in the study area. In

particular, noting my interest in inequality and daily community life, I was offered the

142
opportunity to work as a long-term substitute teacher. With some reluctance—I was

unsure of the time demands and, honestly, of my capacity to teach students—I agreed. For

the next nine weeks (October-December), I taught two third grade classrooms, a total of 39

students. I wrote lesson plans, attended faculty meetings, led parent-teacher conferences,

attended faculty and student birthday parties, and met with parents about student

progress reports, report cards, and, in one case, a disciplinary issue. I informed all of my

colleagues and students of my status as a doctoral student—for my students, it became

easier to explain to them that I was “in college”—“studying inequality in the Delta.” In

general, my goal during this time was to meet and build rapport with more residents.

December 2014 – May 2015

As I approached six months in the field, I picked up the pace of interviews

considerably. By the end of December 2014, I had conducted 39 interviews (4 follow-up)

with 35 people. In January 2015, I revised my interview schedule drawing on information

gleaned from these and other data that I had collected (interviews and observations as well

as demographic and archival data). Whereas my initial interview schedule had included a

battery of general questions about social life and civic institutions in the area, this updated

draft included more pointed inquiries. For example, the prompt, “Tell me about the school

system in Clarksdale. Do you have any children enrolled? What have been your experiences

with (his/her/their) teachers? School Administrators?” became, “I hear that there are four

high schools in Clarksdale—Clarksdale High School, Coahoma County High School (“The

County”), Coahoma Agricultural High School (“Aggie”), and Lee Academy. What can you tell

143
me about those schools? Who are the students that attend those schools?” The updated

interview schedule also included several questions focused on blues music, local blues

clubs and entertainment venues, and the town’s/region’s “blues revival.” Before this point,

while I had taken note of the blues as a recurrent theme, I had not incorporated a set of

dedicated interview questions with a blues focus. With a few minor modifications, I used

the revised interview transcript for the following five months (January 2015-May 2015) for

a total of 78 interviews with 56 new respondents. Thus, by the end of May 2015, I had

completed 117 interviews with 91 residents.

In January of 2015, drawing inspiration (and instruction) from W.E.B. DuBois’s

work in The Philadelphia Negro and Elijah Anderson’s work in The Cosmopolitan Canopy, I

set out to document as much of Clarksdale’s topographical and built environment as

possible. I thought first that Google Images/Street View Maps might serve this purpose well

(i.e., I could simply capture and curate images from online), but I quickly found the content

to be quite dated. The maps showed several businesses that were closed, houses that had

become vacated or, worse, were no longer standing, and a cotton gin that had long been

demolished. Related, the maps were missing several new businesses on State Street and the

downtown square, and an entire block of homes in the Snob Hill community that had

recently been built. With these considerations in mind, I commenced with daily

neighborhood observations—organized by conjoining community-defined neighborhood

boundaries with Census Tract-Block Group designations—during which I simply drove

along every street in town documenting virtually every drivable space in town with

photographs and video footage (I discuss this more below).

144
February – November 2015

As fieldwork continued, my observations became more purposive. I turned more

explicit attention to the racial composition and modes of interaction in public spaces,

whether a blues festival or a restaurant. I also found both comfort and anxiety in knowing I

could expect to see at least one or two previous acquaintances during my time in public

spaces around time. These interactions often turned into extended conversations and, in

many cases, informal interviews. These observations and interactions took place at local

businesses, from barbershops to convenience stories, from restaurants to blues clubs. I

attended sporting events, community meetings, and meetings of local government. I

attended two candlelight vigils, both tributes to homicide victims. I attended the holiday

parade in December and participated in a local 5K.

As my stay in the field extended, I incorporated focused observations of more than

two dozen “key respondents.” I joined them on weekend outings, to a nearby nightclub or

the casinos. I sat through busking sessions, guitar lessons, and midnight performances with

blues musicians. I joined a community college academic recruiter as he conducted his

weekly visits to several high schools in rural Coahoma County. I went to PTA meetings,

basketball tournaments, and barbecues.

By the time I withdrew from the field in November of 2015, I had completed 147

interviews with 113 residents. Since then (November 2015-present), I have returned to the

field more than two dozen times, both to attend various social events and to talk with

145
residents. While these follow-up visits were mostly informal, off-the-record conversations

with key respondents, I did conduct formal interviews with 14 additional residents.

Researcher Reflexivity

My identity, social characteristics, and background no doubt shaped every

encounter that I had while conducting fieldwork for this project. For instance, being a

native Mississippian provided native and long-term residents with a point of commonality

and tourists/short-term residents with a point of curiosity. Being a black native

Mississippian imputed a level of familiarity and rapport among black respondents—they

started conversations about black southern cooking (e.g., Essie Dee), church, local high

school sports, state politics, and more. Being an able-bodied, young, apparently

heterosexual black native Mississippian no doubt helped engender relationships with other

able-bodied, young, apparently heterosexual black men, whether casual conversation in

spaces like the gym or a pickup basketball game, or extended interactions like my trip to

the casino with Twon. Being a graduate student at a recognizable southern university

functioned as a marker of legitimacy, and in some cases commonality, in conversations

with public officials and local stakeholders. In my conversation with mayor Carl White, my

reference to the University of North Carolina prompted a round of stories and laughter

about his time at the University of Virginia.

The foregoing examples—and, I could include many more—are relevant to this

discussion of methodology in two ways. First, they illuminate the important role that my

identity and background played in participant recruitment and, thus, the overall structure

146
and progression of this study. I was able to gain access to spaces/places, and gain consent

from and grow rapport with respondents based on some aspect or intersecting aspects of

my social background. Second, and of particular importance, these examples necessarily

raise questions about personal epistemology and researcher reflexivity.

I approached this project from an interpretive, symbolic interactionist point of view

(Blumer 1969; Grbich 2013; Mead 1934), which holds that knowledge, truth, and reality

are both subjective and relational. As such, the observations and interviews that comprise

the research process are better thought of as hubs in which multiple subjectivities act on

and through one another to generate new meaning, as opposed to discrete nodes of facts or

independent statements (Bettie 2003). In my view, then, it is incumbent upon the

researcher to always critically and actively assess and challenge her or his own perspective,

preferences, and blind spots. Here, a number of sociologists have argued for the importance

of making this introspective process bright and apparent, not dampened or silent (Bettie

2003; Grbich 2013; Prus 1995). This is a call for researcher reflexivity. Bettie (2003) notes

as much:

“[R]eflexive ethnography demands that as ethnographers we point to our

own subjectivity, acknowledge that it undoubtedly shapes the story we tell,

and—most important—recognize the fact of the power we wield, the power

of interpretation” (p. 22).

I sought to reckon with how my power and privileges might be influencing data collection

(as well as analysis and presentation) by regularly reflecting on interviews and field

147
experiences. To this end, I kept copious, detailed notes and “notes on notes” (Kleinman and

Copp 1993) not only about what questions I was asking, but also about how I was asking

them; not only about what respondents were saying in response, but also about how they

were responding, and what they were doing while they were responding. I tried to be

mindful of micro-level, sometimes subtle, mannerisms and body movements—an eye-roll,

a shoulder shrug (I discuss notes and memos more below).

DATA

In total, this study relies on five types of data: (1) interviews, (2) general and

focused field observations, (3) demographic data, (4) archival data and (5) a range of

supplementary data types, including content from social and public media, and print

documents from the study area.

Interviews

Over the course of the study, I curated a “roster” with the names and contact

information for nearly 300 residents. Of these, I conducted 161 interviews with 127

residents. I distinguish between two types of interviews. First, “formal” interviews include

tape-recorded exchanges during which I asked interviewees questions from a

predetermined interview schedule or from memory. These interviews lasted between one

and four hours (70 minutes on average) and typically took place between myself and only

one other resident. While all formal interviews were captured using a standard voice

148
recorder, there were eight instances where transcription was not possible (i.e., damaged or

lost audio files). In total, I conducted 105 formal interviews with 72 residents.

I also conducted 56 “informal” interviews with dozens of residents, 55 of whom had

not previously sat for formal interviews. I define informal interviews as non-tape-recorded,

extended conversations, typically of more than 20 minutes in length, during which I asked

questions or exchanged ideas about a topic with one or more residents (e.g., Recall my

conversation with Vera Ann at the convenience story). Such conversations were counted as

an “informal interview” only if I gained verbal consent from the interviewee(s) and was

able to transcribe the interview via voice, typed, or handwritten notes on the day of its

occurrence.

Of the 127 residents that I interviewed, 101 were black—55 women and 46 men; 24

were white—14 women and 10 men; and 2 identified as multi-racial—both women. Most

were native (n=86) residents or had been living in Clarksdale for ten-plus years (n=12). I

refer to the latter as “long-term” residents. Twenty-two residents had been living in the

Clarksdale for between four and ten years (i.e., “short-term” residents). The remaining

seven respondents either had lived in the area for fewer than four years, moved to the area

with the expressed intent of staying for only a short time, or were tourists. Interviewees

ranged in age from 8 to 71 years of age, though most were between 25-58 (39 years of age

on average).

As I have mentioned, the analytic focus of this study centers on black residents who

had lived in Clarksdale long enough to have witnessed, or had close secondhand

knowledge, of the town’s transition to the post-Civil Rights era, which I defined, roughly, as

the 10-year period between 1964 and 1974 (i.e., when the city schools were integrating).

149
As such, I focus particular attention on black native and long-term residents who were at

least 35 years old at the time of the study. These specifications brought the working

analytic sample for the study to 68 residents (37 black women; 31 black men). These

respondents ranged in age from 35 to 71 years old, though only two were older than 60 (48

years of age on average). All but seven of these respondents were native residents, and

three of the four long-term residents had been living in Clarksdale for more than 40 years

(including Doris King and Auntie). Interviews with respondents in the analytic sample

averaged 80 minutes, slightly longer than the full sample.

Observations

I recorded general and participant observations in several ways. Most of the time, I

took handwritten notes in a small journal or notebook that I carried with me; I used talk-to-

text, note-taking, and messaging apps on my phone (often while driving to, from, or

between observations); and/or I typed notes directly into a running word document on my

laptop. At the end of each day, I referenced these notes and wrote a (semi) coherent field

note. If I could not use any of these methods without it being apparent that I was taking

notes, I waited until I was able settle into a location with more privacy and record notes

from memory. In total I wrote nearly 500 field notes ranging in length from 500 to 2,500

words.

Each week I also wrote a series of “reflection memos” in which I compiled field notes

that had some uniting theme. For instance, I used some memos to reflect on everything that

I had observed while driving in Clarksdale over a specified timespan. I used others to

150
reflect on a specific event or series of events. In all cases, reflection memos differed from

field notes in that I was more attentive to how I felt and what I was thinking (while field

notes were focused more heavily on what was happening). This in line with Kleinman’s

(1993) cautions about the role of emotions in data collection and analysis. I also wrote

“analytic memos” once every few weeks (no less frequently than once a month). In these, I

situated my personal reflections, observations, and other data (e.g., interviews, readings,

news stories) within the theoretical and analytical structure of the project.

Beyond field notes and memos, I also captured many of my observations with

photographs and video footage. In general, I limited photos and video footage to public

settings and outside structures. In total, I have more than 200 video clips and 15,000

photographs. The purpose of these photographs, thus reflected in the extraordinarily high

volume, was to develop a comprehensive repository of virtually every part of Clarksdale’s

topographical and built environment. Each photo has a unique ID and is paired with a field

note with written commentary on the observation. Where applicable, photos are also

tagged with a geo code (Census Tract-Block Group-Block) and linked with field notes from

other observations in the study area. In all, I logged more than 6,000 hours of observational

data.

Census

In addition to interviews and observations, I collected, compiled, and, where

necessary, calculated demographic data at three levels: regional/county, city, and

neighborhood. First, Table 1 shows six panels of demographic indicators for the “Central

151
Delta Region.” As I discuss in footnote 6, I defined the Central Delta region using the 11-

county designation put forth by Reinschmiedt and Green (1989). This includes the

following counties: Bolivar, Coahoma, Humphreys, Issaquena, Leflore, Quitman, Sharkey,

Sunflower, Tallahatchie, Tunica, and Washington. The data displayed in Table 1 were

calculated as follows: I compiled information for the eleven indicated counties individually

and aggregated (summed or averaged, where appropriate) up. For instance, the

“Population (Total)” of the Central Delta region represents the aggregated total of the

“Population (Total)” for the eleven included counties. All percentages are averages for the

eleven included counties. Data spanning 1970-1990 were assembled from the Minnesota

Population Center’s National Historical Geographic Information System (NHGIS). Data for

2000 and 2010 come from the U.S. Decennial Census (pulled via the American Fact Finder),

and 2013 figures were derived from the American Community Survey (ibid).

In general, the data in Tables 2 and 3, for Coahoma County and Clarksdale

respectively, were curated following the conventions used in Table 1, save the need to

aggregate or average up.

Finally, and largely in response to early interviews and observations, I sought a way

to calculate demographic characteristics at the neighborhood level. Thus, while Tables 1-3

rely on County- and City-level data, Tables 4-10 draw from Census Tract- and Block-Group-

Level Data. This practice of pairing more micro-level spatial designations with Census data

follows the practices of a number of social science researchers, especially those interested

in “neighborhood effects” (e.g., Harding 2009). My approach is most similar to that

employed by David Harding (2010) in Living the Drama. However, where Harding was

chiefly interested in differences between discrete geographic areas (e.g., a particular

152
grouping of Census Tracts or Block Groups), I was most interested in the demographic

backdrop of socially defined neighborhoods. Thus, rather than determining neighborhood

configurations by geographic proximity or demographic similarity, I first sought to

ascertain how residents themselves defined neighborhood boundaries.

To accomplish this, I included the following question in all interviews: “Did the

neighborhood where you grew up have a name or a nickname?” This question was meant

to avoid assuming the existence of socially-defined neighborhoods. With no exceptions—

even among my youngest interviewees—native and long-term residents answered quickly,

and sometimes aggressively, that there were. I then asked respondents if they knew of

other neighborhood names or nicknames beyond their own. Again, with very little

variation—younger residents were less consistent here—respondents named “The

Brickyard,” “(Black) Downtown,” “Oakhurst,” “Snob Hill,” “The Roundyard,” and “Riverton.”

With a bit more variance, respondents also named “The Tennessee Williams District.” I

heard this latter designation most often from older residents and white residents. As the

commonalities became evident, I began asking respondents to “show” me the boundaries of

these neighborhoods, in some cases, presenting them with maps of Clarksdale, and in

others, asking them to actually “take me to” each neighborhood.

Relatively—I might say remarkably—quickly, I was able to sketch boundaries

around these seven neighborhoods with only minor overlap and very few blind spots (see

Figure 2). With exceptions along pockets of the periphery, every neighborhood block in

town was accounted for. I then mapped these socially-defined neighborhood boundaries

onto Census-defined Tract-block group dyads. For example, the neighborhood that

residents referred to as “Oakhurst” corresponded to the following six Census block groups

153
in 2013—Census Tract (CT) 9504-Block Group (BG) 3; CT 9504-BG 4; CT 9505-BG 1,

CT9505-BG2, CT9505-BG3. I then populated a table with demographic data corresponding

to each CT-BG dyad and aggregated (or averaged) up. This process, though tedious, was

surprisingly straightforward, with one exception: between 1990 and 2013, the Census

added, combined, and eliminated some CT-BG dyads. For instance, while Oakhurst

corresponded to the same five CT-BG configurations at panels 2013, 2010, and 2000, it

included six CT-BG dyads in 1990. Here, I cross-referenced each panel with my own sketch

of the neighborhoods.

Archival

While conducting fieldwork, I collected print and/or digital copes of every article,

including letters to the editor, from Clarksdale’s primary newspaper since 2005. I filed

paper copies by year-month-week of publication. I downloaded and indexed digital copies

by year, month, and week of first release. I supplemented local newspapers with more than

200 newspaper and magazine articles, profiles, and feature stories from larger

publications, including the Jackson, Mississippi Clarion Ledger, the New York Times, the

Washington Post, the The Economist, and more. During analysis, I read every article of the

local newspaper that overlapped with my time in the field as well as the 200 or so articles

from state and national publications. While I read many of the local write-ups that

preceded my arrival in the field in July 2014, I found keyword searches to more effective

here.

154
Supplemental

While the bulk of the analysis offered here relies on the aforementioned interview,

observational, demographic, and archival data, I also drew from a number of other data

sources and types for added context and insight.

Archival Interviews

In addition to the 105 formal interviews and 56 informal interviews that I

conducted personally, this analysis benefitted both directly (see Aaron Henry quote on p.

103) and indirectly from interview transcripts collected from the Civil Rights Movement in

Mississippi collection (23 audio files and transcripts) at the University of Southern

Mississippi; the Southern Regional Council: Will the Circle Be Unbroken oral history

collection (13 transcripts) at Emory University; the Allard K. Lowenstein Archives (2

interviews transcripts only) at the University of North Carolina at Chapel Hill; and the

Project South collection (2 interview transcripts) at Stanford University. These 40

interviews were conducted between 1972 and 1996 and include residents and Civil Rights

organizers who were either native residents of Clarksdale or Coahoma County, or who had

organized or otherwise worked in the area

Public and Social Media

155
 I also drew on about 50 videos published to the local newspaper’s YouTube channel.

These videos included announcements and speeches made by the mayor as well as video

documentation of weekly city council meetings and other events around town. I tagged

each video clip with a unique ID and paired it with a field note or memo describing the

content of the clip. Where applicable, I also tagged videos with a geo code (Census Tract-

Block Group-Block). Finally, following the recommendation of several respondents, I

downloaded 21 audio files of a weekly news podcast produced and curated by the local

WROX radio station.

ANALYSIS

Field Notes, Memos, and Interview Transcripts

Consistent with the basic tenets of qualitative research, much of my data were

stored as textual files. Observations became field notes, early thoughts about the project

became memos, and, of course, interviews became transcripts. To this latter point, I

listened to every interview that I conducted at least twice and did a partial or complete

transcription of all interviews with the 68 residents in the analytic sample. Including

follow-up interviews, this includes 90 interview transcripts.

I analyzed data drawing on elements of grounded theory, using both computer-

based (i.e., Atlas.TI for Mac) and manual analytic techniques (Charmaz 2003; Glaser 1992;

Glaser and Strauss 1967). Coding and categorizing data is a fundamental element of

grounded theory. This process calls for the use of descriptive words and phrases to be

156
appended to words or passages of data. These codes are then analyzed for patterns and

themes that offer meaningful insight to the researcher. Rather than confining coding

processes to a discrete stage of data analysis after all data were collected, I began analyzing

data concurrently with the earliest period of data collection. This approach, another tenet

of grounded theory (Glaser 1992), enables emergent themes to inform both processes of

inductive theory building and subsequent study design (Charmaz 2003). This approach is

reflected in my decision to revise my interview schedule on two different occasions.

At each stage of analysis, I began with multiple iterations of “open coding,” in which

I labeled each line of data with a short, “descriptor” code (Emerson, Fretz, and Shaw 2011;

Saldańa 2012). These descriptive codes became the basis for “meaning units,” defined as

blocks of text that convey a general descriptive or interpretive point. Following open

coding, I re-read interview transcripts with a focus on grouping meaning units into larger

thematic categories based on their theoretical and pragmatic relationships. Then, guided by

the interview schedule, emergent patterns in the data, and coding/analysis memos, I

grouped thematic categories into broader meta-themes aimed at making inferences about

the data, or, when appropriate, making addendums to the techniques used during data

collection.

During analysis, I focused on two types of relationships: similarity and contiguity.

The former assesses similarities and differences between two or more cases or categories

and is typically determined by comparing and contrasting elements and themes (Maxwell

and Miller 2008). Contiguous relationship types more directly account for the time order of

events. I explored similarities and differences between categories, and between

participants, primarily through the use of data matrices that cross-classified meaning units,

157
thematic categories, and meta-themes. To assess contiguous relationships, I wrote and

coded narrative profiles for a majority of the respondents in my analytic sample (Elliott

2005; Grbich 2012), including all respondents referenced in this dissertation. These

narrative profiles resembled participant life histories, including experiences in early

adolescence as well as major life events like educational transitions, from high school to

college for example; marriage; divorce; and parenthood. Narrative profiles helped re-orient

data that were not chronologically ordered such that correlated attributes were more

evident

158
 Tables

Table 1. Selected Demographic Characteristics for the eleven “Central” Counties of the Mississippi Delta, 1970-2013
Demographics 2013 2010 2000 1990 1980 1970
Population (Total) 220,664 223,276 260,855 266,656 295,449 312,950
Change (since previous panel) -1.17% -14.41% -2.18% -9.75% -5.59% N/A
Change (since 1970) -29.49% -28.65% -16.65% -14.79% -5.59% N/A

Children (<18 years old) 58,334 59,636 79,942 89,631 108,820 135,833
Elderly (>65 Years old) 26,918 26,507 29,869 34,671 36,425 32,038
Family Households 50,890 53,782 62,660 63,127 67,990 91,850
Race/Ethnicity
Non-Hispanic White (Total) 59,653 60,569 81,696 99,704 114,607 122,770
Change (since previous panel) -1.51% -25.86% -18.06% -13.00% -6.65% N/A
Change (since 1970) -51.41% -50.66% -33.46% -18.79% -6.65% N/A
Non-Hispanic Black (Total) 153,767 156,059 173,361 164,167 175,783 188,754
Change (since previous panel) -1.47% -9.98% 5.60% -6.61% -6.87% N/A
Change (since 1970) -18.54% -17.32% -8.16% -13.03% -6.87% N/A
Non-Hispanic Asian (Total) 1,124 1,080 1,203 831 1,157 UA
Non-Hispanic Other (Total) 1,371 1,545 1,454 226 263 UA
Hispanic/Latino (Total) 4,749 4,023 3,141 1,728 3,639 UA
Sex
Male (Total) 106,568 107,831 124,767 124,910 140,124 150,068
Female (Total) 114,096 115,445 136,088 141,746 155,325 162,882
Socioeconomic Status
Aggregate Poverty 36.78% 35.37% 32.69% 40.79% 38.70% 46.87%
Child Poverty 52.53% 50.69% 43.41% 53.08% 49.83% 61.71%
White Aggregate Poverty 12.80% 12.52% 11.05% 11.51% 12.67% 14.57%
Black Aggregate Poverty 45.95% 44.82% 43.03% 58.09% 55.78% 68.06%

Median Household Income $27,441 $25,546 $22,448 $13,840 $8,713 UA

Median Household Income (White) $45,895 $42,298 $36,163 $23,797 $14,533 UA
Median Household Income (Black) $21,703 $19,442 $16,956 $8,694 $5,968 UA
Education (population 25yrs and older)
4-year degree or higher 16.78% 15.53% 14.89% 13.40% 11.85% 7.45%
2-year degree or equivalent 6.46% 6.37% 4.45% 4.01% 7.15% 7.21%
Some college, no degree 21.30% 18.96% 17.02% 14.10% 4.12% 6.94%
High school graduate (or G.E.D.) 28.29% 29.40% 25.72% 22.04% 20.87% 16.46%
No High School diploma 27.17% 29.74% 37.92% 46.45% 56.02% 68.88%
Employment (16 years and over)
In Labor Force 52.88% 54.68% 53.20% 54.88% 51.77% 50.55%
Employed 42.71% 44.74% 46.43% 47.96% 46.78% 46.65%
Unemployed 19.14% 18.18% 12.62% 12.34% 4.99% 3.91%
Housing
Housing Units 89,908 91,482 96,015 94,123 97,017 93,286
Occupied (owner) 42,773 45,127 52,859 51,070 52,038 41,203
Occupied (renter) 33,559 33,287 34,961 35,468 38,187 42,557
Vacancy Rate 15.10% 14.28% 8.54% 8.06% 6.43% 9.77%
Median home value (owner-occupied) $66,127 $62,627 $51,300 $36,900 $24,909 UA
Median ‘Gross Rent’ (renter-occupied) $536 $501 $337 $239 $143 UA

Sources: U.S. Census, 1970, 1980, 1990, 2000, 2010; ACS 2008-2013 (5-year estimates)
Note: UA, Data Unavailable

159
 Table 2. Selected Demographic Characteristics for Coahoma County, Mississippi 1970-2013
Demographics 2013 2010 2000 1990 1980 1970
Population (Total) 25,815 26,151 30,622 31,665 36,918 40,447
Change (since previous panel) -1.28% -14.60% -3.29% -14.23% -8.72% N/A
Change (since 1970) -36.18% -35.35% -24.29% -21.71% -8.72% N/A

Children (<18 years old) 7,457 7,664 10,098 10,814 13,671 17,703
Elderly (>65 Years old) 3,198 3,184 3,778 4,496 4,825 4,462
Family Households 6,470 6,393 7,479 7,538 8,484 8,846
Race/Ethnicity
Non-Hispanic White (Total) 5,854 5,918 8,898 10,933 13,016 14,232
Change (since previous panel) -1.08% -33.49% -18.61% -16.00% -8.54% N/A
Change (since 1970) -58.87% -58.42% -37.48% -23.18% -8.54% N/A
Non-Hispanic Black (Total) 19,614 19,698 21,099 20,335 23,306 26,013
Change (since previous panel) -0.43% -6.64% 3.76% -12.75% -10.41% N/A
Change (since 1970) -24.60% -24.28% -18.89% -21.83% -10.41% N/A
Non-Hispanic Asian (Total) 40 114 143 105 151 N/A
Non-Hispanic Other (Total) 171 128 206 21 18 202
Hispanic/Latino (Total) 136 293 276 271 427 UA
Sex
Male (Total) 11,873 12,003 14,065 14,412 17,292 19,096
Female (Total) 13,942 14,148 16,557 17,253 19,626 21,351
Socioeconomic Status
Aggregate Poverty 38.20% 35.50% 35.80% 44.20% 39.82% 49.38%
Child Poverty 53.45% 54.10% 45.88% 56.93% 51.80% 63.38%
White Aggregate Poverty 9.72% 12.10% 11.50% 11.68% 9.17% 9.66%
Black Aggregate Poverty 46.51% 43.10% 46.05% 62.34% 57.75% 71.36%

Median Household Income $27,735 $24,726 $22,338 $13,780 $8,591 UA

Median Household Income (White) $48,768 $48,352 $39,438 $26,476 $16,142 UA
Median Household Income (Black) $21,871 $20,144 $16,374 $7,318 $5,520 UA
Education (population 25yrs and older)
4-year degree or higher 17.50% 14.30% 16.20% 14.15% 12.09% 8.92%
2-year degree or equivalent 8.50% 10.30% 6.10% 5.85% 12.23% 7.06%
Some college, no degree 23.80% 20.60% 18.50% 15.18%
High school graduate (or G.E.D.) 26.80% 29.00% 21.50% 18.24% 19.47% 15.21%
No High School diploma 23.50% 25.80% 37.80% 46.01% 56.20% 68.81%
Employment (16 years and over)
In Labor Force 54.30% 55.70% 52.13% 52.16% 50.95% 48.35%
Employed 43.80% 46.80% 46.75% 44.84% 44.99% 44.62%
Unemployed 19.40% 16.00% 10.11% 13.74% 12.48% 7.72%
Housing
Housing Units 10,780 10,792 11,490 11,495 12,937 12,736
Occupied (owner) 5,046 5,331 6,045 5,966 6,306 5,068
Occupied (renter) 4,418 4,020 4,508 4,564 5,386 6,117
Vacancy Rate 12.21% 14.45% 8.15% 8.39% 8.23% UA
Median home value (owner-occupied) $55,600 $53,400 $51,200 $36,700 $27,900 UA
Median ‘Gross Rent’ (renter-occupied) $574 $545 $360 $247 $140 UA

Sources: U.S. Census, 1970, 1980, 1990, 2000, 2010; ACS 2008-2013 (5-year estimates)
Note: UA, Data Unavailable

160
 Table 3. Selected Demographic Characteristics for Clarksdale, Mississippi, 1970-2013
Demographics 2013 2010 2000 1990 1980 1970
Population (Total) 17,725 17,962 20,645 19,717 21,137 21,673
Change (since previous panel) -1.32% -13.00% 4.71% -6.72% -2.47% N/A
Change (since 1970) -18.22% -17.12% -4.74% -9.03% -2.47% N/A

Children (<18 years old) 5,471 5,493 6,795 6,565 7,466 8,776
Elderly (>65 Years old) 2,239 2,202 2,671 3,029 2,966 2,465
Family Households 4,454 4,346 5,071 4,728 5,017 4,978
Race/Ethnicity
Non-Hispanic White (Total) 3,332 3,460 6,135 7,360 7,960 9,840
- -
Change (since previous panel) -3.70% -43.60% -7.54% N/A
16.64% 19.11%
- - -
Change (since 1970) -66.14% -64.84% N/A
37.65% 25.20% 19.11%
Non-Hispanic Black (Total) 14,135 14,140 14,105 12,117 12,872 11,703
Change (since previous panel) -0.04% 0.25% 16.41% -5.87% 9.99% N/A
Change (since 1970) 20.78% 20.82% 20.52% 3.54% 9.99% N/A
Non-Hispanic Asian (Total) 35 98 120 81 116 N/A
Non-Hispanic Other (Total) 164 96 151 14 11 130
Hispanic/Latino (Total) 59 168 134 145 178 UA
Sex
Male (Total) 7,962 8,065 9,286 8,835 9,706 10,000
Female (Total) 9,763 9,897 11,359 10,882 11,431 11,673
Socioeconomic Status
Aggregate Poverty 40.86% 35.83% 36.25% 41.51% 35.27% 35.41%
Child Poverty 56.11% 56.36% 46.34% 52.84% 46.20% 49.51%
White Aggregate Poverty 9.87% 10.48% 12.27% 10.96% 8.09% 7.27%
Black Aggregate Poverty 47.86% 42.40% 46.29% 60.36% 52.54% 59.16%

Median Household Income $25,707 $24,740 $26,592 $14,860 $10,769 UA

Median Household Income (White) $46,659 $48,159 $47,149 UA UA UA
Median Household Income (Black) $19,029 $21,353 $18,600 UA UA UA
Education (population 25yrs and older)
4-year degree or higher 17.90% 14.80% 18.20% 16.03% 13.58% 11.03%
2-year degree or equivalent 7.90% 11.30% 5.90% 5.85% 13.92% 9.44%
Some college, no degree 24..1% 20.00% 19.00% 17.10%
High school graduate (or G.E.D.) 28.80% 30.40% 20.90% 19.98% 21.34% 19.31%
No High School diploma 21.20% 23.50% 35.90% 41.04% 51.15% 60.22%
Employment (16 years and over)
In Labor Force 52.10% 54.00% 52.55% 53.14% 53.91% 54.59%
Employed 42.50% 45.80% 46.89% 46.27% 48.26% 51.16%
Unemployed 18.40% 15.20% 10.72% 12.94% 10.49% 3.43%
Housing
Housing Units 7,218 7,494 7,757 7,210 7,513 6,987
Occupied (owner) 3,113 3,413 3,868 3,812 4,015 3,513
Occupied (renter) 3,229 2,893 3,365 2,947 3,154 3,046
Vacancy Rate 12.14% 15.85% 6.76% 6.26% 4.51% 6.11%
Median home value (owner-
$56,500 $57,100 $53,000 $37,300 $28,300 UA
occupied)
Median ‘Gross Rent’ (renter-
$586 $537 $362 $253 $141 UA
occupied)

Sources: U.S. Census, 1970, 1980, 1990, 2000, 2010; ACS 2008-2013 (5-year estimates)
Note: UA, Data Unavailable

161
 Table 4. Selected Demographic Characteristics for the “Oakhurst” Neighborhood, 1990-2013
Demographics 2013 2010 2000 1990
Population (Total) 6,095 6,551 6,477 6,100
Change (since previous panel) -6.96% 1.14% 6.18% N/A
Change (since 1990) -0.08% 7.39% 6.18% N/A

Children (<18 years old) 1,910 1,969 1,823 1,467

Elderly (>65 Years old) 698 766 1,031 1,112
Family Households 1,527 1,624 1,784 1,762
Race/Ethnicity
Non-Hispanic White (Total) 1,847 2,181 4,567 5,793
Change (since previous panel) -15.31% -52.24% -21.16% N/A
Change (since 1990) -68.12% -62.35% -21.16% N/A
Non-Hispanic Black (Total) 4,179 4,227 1,761 211
Change (since previous panel) -1.14% 140.03% 734.60% N/A
Change (since 1990) 1880.57% 1903.32% 734.60% N/A
Non-Hispanic Asian (Total) 7 50 54 42
Non-Hispanic Other (Total) 62 29 38 7
Hispanic/Latino (Total) 0 64 57 47
Sex
Male (Total) 2,718 3,002 2,997 2,832
Female (Total) 3,377 3,549 3,480 3,268
Socioeconomic Status
Aggregate Poverty 30.25% 28.63% 18.86% 8.33%
Child Poverty UA UA 24.80% 13.01%
White Aggregate Poverty UA UA 11.34% 8.38%
Black Aggregate Poverty UA UA 30.24% 0.00%

Median Household Income $35,996 $33,347 $35,689 $27,102

Median Household Income (White) $50,495 $46,094 $40,774 UA
Median Household Income (Black) $29,792 $27,744 $26,702 UA
Education (population 25yrs and older)
4-year degree or higher 20.30% 16.70% 25.22% 23.46%
2-year degree or equivalent 7.12% 9.85% 5.11% 5.17%
Some college, no degree 25.13% 22.46% 20.70% 22.55%
High school graduate (or G.E.D.) 27.50% 33.79% 26.25% 27.00%
No High School diploma 24.91% 17.21% 22.72% 27.51%
Employment (16 years and over)
In Labor Force 58.55% UA 63.65% 55.49%
Employed 50.43% 57.22% 59.01% 53.31%
Unemployed 13.88% UA 7.18% 4.75%
Housing
Housing Units 2,560 2,636 2,723 2,633
Occupied (owner) 1,258 1,529 1,807 1,879
Occupied (renter) 865 817 684 579
Vacancy Rate 17.07% 11.00% 5.77% 6.65%
Median home value (owner-occupied) $66,780 $63,780 $58,880 $40,850
Median ‘Gross Rent’ (renter-occupied) $683 $666 $452 $382

Sources: U.S. Census, 1990, 2000, 2010; ACS 2008-2013 (5-year estimates)
Note: UA, Data Unavailable

162
Table 5. Selected Demographic Characteristics for the “Black Downtown” Neighborhood, 1990-2013
Demographics 2013 2010 2000 1990
Population (Total) 694 697 1,183 1,725
Change (since previous panel) -0.43% -41.08% -31.42% N/A
Change (since 1990) -59.77% -59.59% -31.42% N/A

Children (<18 years old) 179 191 418 713

Elderly (>65 Years old) 50 87 112 219
Family Households 141 167 252 360
Race/Ethnicity
Non-Hispanic White (Total) 22 13 6 8
Change (since previous panel) 69.23% 116.67% -25.00% N/A
Change (since 1990) 175.00% 62.50% -25.00% N/A
Non-Hispanic Black (Total) 649 660 1,163 1,707
Change (since previous panel) -1.67% -43.25% -31.87% N/A
Change (since 1990) -61.98% -61.34% -31.87% N/A
Non-Hispanic Asian (Total) 0 0 0 0
Non-Hispanic Other (Total) 23 0 7 0
Hispanic/Latino (Total) 0 24 7 10
Sex
Male (Total) 349 348 556 829
Female (Total) 345 349 627 896
Socioeconomic Status
Aggregate Poverty 60.95% 45.92% 67.17% 63.87%
Child Poverty UA UA 74.48% 72.94%
White Aggregate Poverty UA UA N/A 0.00%
Black Aggregate Poverty UA UA 67.17% 63.87%

Median Household Income $14,550 $17,012 $14,575 $9,364

Median Household Income (White) $26,346 N/A N/A UA
Median Household Income (Black) $13,550 $16,768 $14,575 UA
Education (population 25yrs and older)
4-year degree or higher 7.14% 3.42% 8.71% 11.84%
2-year degree or equivalent 2.90% 10.08% 1.39% 7.05%
Some college, no degree 11.38% 6.65% 11.85% 13.60%
High school graduate (or G.E.D.) 38.62% 30.80% 13.76% 10.71%
No High School diploma 47.99% 49.05% 64.29% 56.80%
Employment (16 years and over)
In Labor Force 69.54% UA 48.49% 56.86%
Employed 58.24% 66.92% 38.79% 42.86%
Unemployed 16.25% UA 20.41% 24.63%
Housing
Housing Units 378 335 462 640
Occupied (owner) 112 125 165 195
Occupied (renter) 201 141 213 365
Vacancy Rate 17.20% 20.60% 17.75% 12.50%
Median home value (owner-occupied) $38,300 $28,000 $32,100 $30,467
Median ‘Gross Rent’ (renter-occupied) $570 $588 $383 $235

Sources: U.S. Census, 1990, 2000, 2010; ACS 2008-2013 (5-year estimates)
Note: UA, Data Unavailable

163
Table 6. Selected Demographic Characteristics for the “Snob Hill” Neighborhood, 1990-2013
Demographics 2013 2010 2000 1990
Population (Total) 1,795 1,963 1,341 1,270
Change (since previous panel) -8.56% 46.38% 5.59% N/A
Change (since 1990) 41.34% 54.57% 5.59% N/A

Children (<18 years old) 387 390 278 318

Elderly (>65 Years old) 281 240 175 122
Family Households 465 446 332 306
Race/Ethnicity
Non-Hispanic White (Total) 1,212 1,105 846 721
Change (since previous panel) 9.68% 30.61% 17.34% N/A
Change (since 1990) 68.10% 53.26% 17.34% N/A
Non-Hispanic Black (Total) 536 784 464 534
Change (since previous panel) -31.63% 68.97% -13.11% N/A
Change (since 1990) 0.37% 46.82% -13.11% N/A
Non-Hispanic Asian (Total) 0 38 21 8
Non-Hispanic Other (Total) 14 7 1 1
Hispanic/Latino (Total) 33 29 9 6
Sex
Male (Total) 827 1,006 682 645
Female (Total) 968 957 659 625
Socioeconomic Status
Aggregate Poverty 12.92% 18.24% 7.98% 12.43%
Child Poverty UA UA 6.88% 24.00%
White Aggregate Poverty UA UA 1.90% 1.05%
Black Aggregate Poverty UA UA 26.44% 45.79%

Median Household Income $59,844 $65,086 $44,706 $36,429

Median Household Income (White) $63,125 $73,333 $54,417 UA
Median Household Income (Black) $80,625 $38,092 $25,455 UA
Education (population 25yrs and older)
4-year degree or higher 35.83% 30.71% 36.76% 41.90%
2-year degree or equivalent 8.12% 5.36% 7.62% 3.30%
Some college, no degree 15.88% 13.67% 19.23% 22.53%
High school graduate (or G.E.D.) 25.36% 33.56% 20.80% 21.70%
No High School diploma 18.05% 16.70% 15.60% 10.58%
Employment (16 years and over)
In Labor Force 61.34% UA 52.47% 60.12%
Employed 56.07% 54.41% 49.18% 54.96%
Unemployed 8.60% UA 6.27% 8.58%
Housing
Housing Units 665 668 491 418
Occupied (owner) 489 467 317 233
Occupied (renter) 160 152 147 152
Vacancy Rate 2.41% 7.34% 5.50% 7.89%
Median home value (owner-
$150,500 $118,200 $176,100 $91,800
occupied)
Median ‘Gross Rent’ (renter-
$660 $626 $441 s
occupied)

Sources: U.S. Census, 1990, 2000, 2010; ACS 2008-2013 (5-year estimates)
Note: UA, Data Unavailable

164
Table 7. Selected Demographic Characteristics for the “Brickyard” Neighborhood, 1990-2013
Demographics 2013 2010 2000 1990
Population (Total) 6,158 6,151 7,495 8,090
Change (since previous panel) 0.11% -17.93% -7.35% N/A
Change (since 1990) -23.88% -23.97% -7.35% N/A

Children (<18 years old) 1,992 1,954 2,691 3,095

Elderly (>65 Years old) 910 821 958 1,193
Family Households 1,575 1,458 1,765 1,770
Race/Ethnicity
Non-Hispanic White (Total) 127 116 151 234
Change (since previous panel) 9.48% -23.18% -35.47% N/A
Change (since 1990) -45.73% -50.43% -35.47% N/A
Non-Hispanic Black (Total) 5,937 5946 7,221 7,786
Change (since previous panel) -0.15% -17.66% -7.26% N/A
Change (since 1990) -23.75% -23.63% -7.26% N/A
Non-Hispanic Asian (Total) 0 5 20 16
Non-Hispanic Other (Total) 40 35 75 3
Hispanic/Latino (Total) 54 49 28 51
Sex
Male (Total) 2569 2668 3189 3,384
Female (Total) 3589 3483 4306 4,706
Socioeconomic Status
Aggregate Poverty 50.26% 43.38% 46.21% 59.26%
Child Poverty UA UA 57.60% 65.52%
White Aggregate Poverty UA UA 56.49% 68.66%
Black Aggregate Poverty UA UA 46.11% 59.10%

Median Household Income $21,290 $18,937 $16,877 $7,350

Median Household Income (White) N/A N/A $16,037 UA
Median Household Income (Black) $20,018 $18,940 $14,279 UA
Education (population 25yrs and older)
4-year degree or higher 15.89% 10.74% 10.98% 12.01%
2-year degree or equivalent 10.03% 9.71% 7.63% 8.02%
Some college, no degree 25.91% 20.30% 18.95% 12.22%
High school graduate (or G.E.D.) 26.45% 29.49% 17.75% 13.64%
No High School diploma 28.72% 29.77% 44.68% 54.11%
Employment (16 years and over)
In Labor Force 41.88% UA 44.96% 44.59%
Employed 34.35% 33.67% 38.69% 36.78%
Unemployed 17.98% UA 13.95% 17.52%
Housing
Housing Units 2,558 2,475 2,727 2,696
Occupied (owner) 935 801 995 1,106
Occupied (renter) 1,350 1,461 1,567 1,471
Vacancy Rate 10.67% 8.61% 6.78% 4.41%
Median home value (owner-occupied) $43,950 $48,250 $47,383 $34,014
Median ‘Gross Rent’ (renter-occupied) $490 $459 $295 $236

Sources: U.S. Census, 1990, 2000, 2010; ACS 2008-2013 (5-year estimates)
Note: UA, Data Unavailable

165
Table 8. Selected Demographic Characteristics for the “Riverton” Neighborhood, 1990-2013
Demographics 2013 2010 2000 1990
Population (Total) 1,853 1,707 2,189 2,340
Change (since previous panel) 8.55% -22.02% -6.45% N/A
Change (since 1990) -20.81% -27.05% -6.45% N/A

Children (<18 years old) 613 533 790 904

Elderly (>65 Years old) 217 172 201 257
Family Households 462 378 477 499
Race/Ethnicity
Non-Hispanic White (Total) 249 218 442 528
Change (since previous panel) 14.22% -50.68% -16.29% N/A
Change (since 1990) -52.84% -58.71% -16.29% N/A
Non-Hispanic Black (Total) 1,556 1,453 1,694 1,761
Change (since previous panel) 7.09% -14.23% -3.80% N/A
Change (since 1990) -11.64% -17.49% -3.80% N/A
Non-Hispanic Asian (Total) 28 0 27 10
Non-Hispanic Other (Total) 20 16 12 3
Hispanic/Latino (Total) 0 20 15 38
Sex
Male (Total) 847 776 1,006 1,063
Female (Total) 1,006 931 1,183 1,277
Socioeconomic Status
Aggregate Poverty 43.87% 43.02% 50.67% 53.27%
Child Poverty UA UA 67.78% 57.19%
White Aggregate Poverty UA UA 8.04% 30.85%
Black Aggregate Poverty UA UA 56.32% 59.26%

Median Household Income $12,122 $16,825 $13,452 $10,371

Median Household Income (White) $8,125 $38,661 $21,762 UA
Median Household Income (Black) $12,889 $16,475 $10,717 UA
Education (population 25yrs and older)
4-year degree or higher 7.09% 6.40% 12.70% 3.92%
2-year degree or equivalent 4.48% 22.58% 2.55% 1.92%
Some college, no degree 23.51% 23.55% 25.14% 13.34%
High school graduate (or G.E.D.) 41.60% 22.00% 20.83% 21.02%
No High School diploma 29.20% 25.48% 38.79% 59.80%
Employment (16 years and over)
In Labor Force 56.91% UA 43.05% 42.92%
Employed 38.46% 37.62% 37.62% 32.21%
Unemployed 32.41% UA 12.50% 24.96%
Housing
Housing Units 691 690 661 709
Occupied (owner) 248 257 266 269
Occupied (renter) 379 353 395 394
Vacancy Rate 9.26% 11.59% 6.51% 6.49%
Median home value (owner-occupied) $50,000 $43,200 $38,950 $29,400
Median ‘Gross Rent’ (renter-occupied) $794 $516 $316 $234

Sources: U.S. Census, 1990, 2000, 2010; ACS 2008-2013 (5-year estimates)
Note: UA, Data Unavailable

166
Table 9. Selected Demographic Characteristics for the “Roundyard” Neighborhood, 1990-2013
Demographics 2013 2010 2000 1990
Population (Total) 575 504 734 735
Change (since previous panel) 14.09% -31.34% -0.14% N/A
Change (since 1990) -21.77% -31.43% -0.14% N/A

Children (<18 years old) 173 157 258 287

Elderly (>65 Years old) 68 68 100 119
Family Households 121 120 170 170
Race/Ethnicity
Non-Hispanic White (Total) 0 13 4 4
Change (since previous panel) -100.00% 225.00% 0.00% N/A
Change (since 1990) -100.00% 225.00% 0.00% N/A
Non-Hispanic Black (Total) 575 484 727 728
Change (since previous panel) 18.80% -33.43% -0.14% N/A
Change (since 1990) -21.02% -33.52% -0.14% N/A
Non-Hispanic Asian (Total) 0 0 0 1
Non-Hispanic Other (Total) 0 7 3 0
Hispanic/Latino (Total) 0 0 0 2
Sex
Male (Total) 289 208 319 318
Female (Total) 286 296 415 417
Socioeconomic Status
Aggregate Poverty 28.35% 21.45% 49.59% 60.40%
Child Poverty UA UA 56.44% 76.40%
White Aggregate Poverty UA UA N/A N/A
Black Aggregate Poverty UA UA 49.59% 60.40%
--
Median Household Income $26,429 $27,857 $13,719 $8,042
Median Household Income (White) N/A N/A N/A UA
Median Household Income (Black) $26,429 $27,857 $13,719 UA
Education (population 25yrs and
older)
4-year degree or higher 5.47% 17.31% 13.01% 12.50%
2-year degree or equivalent 10.64% 30.45% 4.34% 7.93%
Some college, no degree 14.89% 20.30% 11.08% 15.85%
High school graduate (or G.E.D.) 36.47% 12.84% 13.01% 5.79%
No High School diploma 42.86% 19.10% 58.55% 57.93%
Employment (16 years and over)
In Labor Force 56.97% UA 40.87% 41.71%
Employed 41.54% 42.15% 32.77% 37.79%
Unemployed 27.07% UA 19.82% 9.39%
Housing
Housing Units 213 228 256 251
Occupied (owner) 78 95 127 150
Occupied (renter) 98 100 119 83
Vacancy Rate 17.37% 14.47% 1.95% 7.17%
Median home value (owner-
$34,200 $67,900 $28,100 $23,100
occupied)
Median ‘Gross Rent’ (renter-
$589 $914 $509 $273
occupied)

Sources: U.S. Census, 1990, 2000, 2010; ACS 2008-2013 (5-year estimates)
Note: UA, Data Unavailable

167
Table 10. Selected Demographic Characteristics for the “Tennessee Williams District” Neighborhood, 1990-2013
Demographics 2013 2010 2000 1990
Population (Total) 794 518 926 790
Change (since previous panel) 53.28% -44.06% 17.22% N/A
Change (since 1990) 0.51% -34.43% 17.22% N/A

Children (<18 years old) 175 133 264 173

Elderly (>65 Years old) 92 52 94 117
Family Households 180 143 191 180
Race/Ethnicity
Non-Hispanic White (Total) 370 176 308 564
Change (since previous panel) 110.23% -42.86% -45.39% N/A
Change (since 1990) -34.40% -68.79% -45.39% N/A
Non-Hispanic Black (Total) 419 331 601 206
Change (since previous panel) 26.59% -44.93% 191.75% N/A
Change (since 1990) 103.40% 60.68% 191.75% N/A
Non-Hispanic Asian (Total) 0 5 3 9
Non-Hispanic Other (Total) 0 4 4 1
Hispanic/Latino (Total) 5 2 10 10
Sex
Male (Total) 451 229 461 412
Female (Total) 343 289 465 378
Socioeconomic Status
Aggregate Poverty 28.21% 29.21% 22.09% 19.19%
Child Poverty UA UA 16.15% 26.53%
White Aggregate Poverty UA UA 19.42% 9.57%
Black Aggregate Poverty UA UA 25.14% 88.89%

Median Household Income $47,986 $32,012 $30,945 $22,500

Median Household Income (White) $49,643 $44,500 $24,837 UA
Median Household Income (Black) $41,607 $30,061 $33,000 UA
Education (population 25yrs and older)
4-year degree or higher 32.53% 22.91% 25.59% 19.07%
2-year degree or equivalent 6.26% 8.17% 6.13% 1.06%
Some college, no degree 36.16% 19.12% 19.82% 23.52%
High school graduate (or G.E.D.) 12.12% 32.87% 16.76% 30.51%
No High School diploma 20.20% 16.93% 31.71% 25.85%
Employment (16 years and over)
In Labor Force 40.88% UA 60.25% 52.22%
Employed 38.15% 52.58% 58.70% 49.37%
Unemployed 6.69% UA 2.58% 5.47%
Housing
Housing Units 251 219 337 292
Occupied (owner) 164 131 159 147
Occupied (renter) 87 81 153 133
Vacancy Rate 0.00% 3.20% 8.61% 4.11%
Median home value (owner-
$65,600 $52,600 $54,600 $44,100
occupied)
Median ‘Gross Rent’ (renter-
$572 $597 $424 $323
occupied)

Sources: U.S. Census, 1990, 2000, 2010; ACS 2008-2013 (5-year estimates)
Note: UA, Data Unavailable

168
 Figures

Figure 1. Map of Mississippi, With Eleven “Central” Counties of the

Mississippi Delta Notated

Note: The eleven “Central” Mississippi Delta counties include Bolivar,

Coahoma, Humphreys, Issaquena, Leflore, Quitman, Sharkey, Sunflower,
Tallahatchie, Tunica, and Washington.

169
170
Figure 2. Map of Clarksdale, Mississippi, With Neighborhood Districts Notated
Note: The green line indicates tracks of Illinois Central Railroad.
Map data © 2017 Google
 References

Adams, Luther J. 2006. “‘Headed for Louisville:’ Rethinking Rural to Urban Migration in the
South, 1930-1950.” Journal of Social History 40(2):407–30.

Adelman, Robert M. and Stewart E. Tolnay. 2000. “Homeward Bound: The Return Migration
of Southern-Born Black Women, 1940 to 1990.” Sociological Spectrum 20(4):433–
63.

Alonso, Ana Maria. 1988. “The Effects of Truth: Re-Presentations of the Past and the
Imagining of Community.” Journal of Historical Sociology 1(1):33–57.

Andereck, Kathleen L., Karin M. Valentine, Richard C. Knopf, and Christine A. Vogt. 2005.
“Residents’ Perceptions of Community Tourism Impacts.” Annals of Tourism
Research 32(4):1056–76.

Anderson, Elijah. 1999. Code of the Street: Decency, Violence, and the Moral Life of the
Inner City. New York: W. W. Norton and Company, Inc.

Anderson, Elijah. 2011. The Cosmopolitan Canopy: Race and Civility in Everyday Life. New
York: W. W. Norton and Company, Inc.

Asante, Molefi K. 2008. It’s Bigger than Hip-Hop: The Rise of the Post-Hip-Hop Generation.
New York: St. Martin’s Press.

Ashe, Bertram D. 2007. “Theorizing the Post-Soul Aesthetic: An Introduction.” African

American Review 41(4):609–23.

Ashe, Bertram D., Crystal Anderson, Mark Anthony Neal, Evie Shockley, and Alexander
Weheliye. 2007. “These - Are - The ‘Breaks’: A Roundtable Discussion on Teaching
the Post-Soul Aesthetic.” African American Review 41(4):787–803.

Ashman, Sam. 2012. “Uneven and Combined Development.” Pp. 60–65 in The Elgar
Companion to Marxist Economics, edited by B. Fine, A. Saad-Filho, and M. Boffo.
Cheltenham, UK: Edward Elgar Publishing.

Austin, Colin et al. 2009. A Time of Reckoning: Testing the Will for Change in the Mississippi
Delta. Chapel Hill, NC: Manpower Development Corp.

Baker Jr., Houston. 1987. Blues, Ideology, and Afro-American Literature: A Vernacular
Theory. Chicago, IL: University of Chicago Press.

Banton, Michael. 1967. Race Relations. New York: Basic Books.

Barlow, William. 1989. “Looking Up at Down”: The Emergence of Blues Culture .

Philadelphia, PA: Temple University Press.

171
Barnett, Barry J. 2000. “The U.S. Farm Financial Crisis of the 1980s.” Agricultural History
74(2):366–80.

Barot, Rohit and John Bird. 2001. “Racialization: The Genealogy and Critique of a Concept.”
Ethnic and Racial Studies 24(4):601–18.

Bartlett, Frederic Charles. 1932. Remembering: A Study in Experimental and Social

Psychology. Cambridge, UK: Cambridge University Press.

Besculides, Antonia, Martha E. Lee, and Peter J. McCormick. 2002. “Residents’ Perceptions
of the Cultural Benefits of Tourism.” Annals of Tourism Research 29(2):303–19.

Bettie, Julie. 2003. Women without Class: Girls, Race, and Identity. Berkeley: University of
California Press.

Bloch, Marc. 1925. “Mémoire Collective, Tradition, et Coutume: À Propos D’un Livre
Récent.” Revue de Synthése Historique 40:73–83.

Blumer, Herbert. 1969. Symbolic Interactionism: Perspective and Method. Englewood

Cliffs, NJ: Prentice Hall.

Bonilla-Silva, Eduardo and Karen S. Glover. 2004. “We Are All Americans’ the Latin
Americanization of Race Relations in the United States.” Pp. 149–83 in The Changing
Terrain of Race and Ethnicity, edited by M. Krysan and A. E. Lewis. New York:
Russell Sage Foundation.

Bowman, Robert M. J. and Rob Bowman. 2000. Soulsville, U.S.A.: The Story of Stax Records .
New York, NY: Schirmer Trade Books.

Brown, Sterling A. 1932. Southern Road. San Diego, CA: Harcourt, Brace and Company.

Campbell, Bebe Moore. 1995. Your Blues Ain’t Like Mine: A Novel. New York, NY: One
World Books.

Chang, Jeff. 2005. Can’t Stop, Won’t Stop: A History of the Hip-Hop Generation. New York:
St. Martin’s Press.

Charmaz, Kathy. 2003. “Grounded Theory - The Logic of Grounded Theory.” Pp. 335–52 in
Contemporary Field Research - Perspectives and Formulations, vol. 2, edited by R.
M. Emerson. Long Grove, IL: Waveland Press.

Cobb, James C. 1994. The Most Southern Place on Earth: The Mississippi Delta and the
Roots of Regional Identity. New York, NY: Oxford University Press.

Cobb, James C. 2005. Away Down South: A History of Southern Identity. New York: Oxford
University Press.

Cooley, Charles. 1918. Social Process. New York: Scribner.

172
Craig, Maureen A. and Jennifer A. Richeson. 2014. “On the Precipice of A ‘majority-minority’
America: Perceived Status Threat from the Racial Demographic Shift Affects White
Americans’ Political Ideology.” Psychological Science 25(6):1189–97.

Daley, Mike. 2003. “‘Why Do Whites Sing Black?’: The Blues, Whiteness, and Early Histories
of Rock.” Popular Music and Society 26(2):161–67.

David, Marlo. 2007. “Afrofuturism and Post-Soul Possibility in Black Popular Music.”
African American Review 41(4):695–707.

Davis, Allison, Burleigh B. Gardner, and Mary R. Gardner. 1941. Deep South: A Social
Anthropological Study of Caste and Class. Chicago, IL: University Of Chicago Press.

Delta Regional Authority. 2015. Today’s Delta: A Research Tool for the Region . Washington
D.C: Delta Regional Authority.

Dollard, John. 1937. Caste and Class in a Southern Town. New Haven, CT: Yale University
Press.

Du Bois, W. E. B. 1898. The Negroes of Farmville, Virginia: A Social Study. Washington D.C.:
U.S. Department of Labor.

Du Bois, W. E. B. 1899a. “A Negro Schoolmaster in the New South.” Atlantic Monthly 83:99–
104.

Du Bois, W. E. B. 1899b. The Negro in the Black Belt: Some Social Sketches . Washington
D.C.: Department of Labor.

Du Bois, W. E. B. 1899. The Philadelphia Negro: A Social Study. Philadelphia: University of

Pennsylvania Press.

Du Bois, W. E. B. 1901. The Negro Landholder of Georgia. Washington D.C.: U.S. Department
of Labor.

Du Bois, W. E. B. 1903. The Souls of Black Folk. New York: Signet Classics.

Du Bois, W. E. B. 1904. The Negro Farmer. Washington D.C.: U.S. Department of Commerce
and Labor.

Duncan, Cynthia M. 2014. Worlds Apart: Why Poverty Persists in Rural America. New
Haven, CT: Yale University Press.

Durkheim, Émile. 1994. The Elementary Forms of the Religious Life. New York: Free Press.

Evans-Pritchard, Edward Evan. 1940. The Nuer: A Description of the Modes of Livelihood
and Political Institutions of a Nilotic People. Oxford, UK: Clarendon Press.

173
Falk, William W. 2004. Rooted in Place: Family and Belongings in a Southern Black
Community. New Brunswick, NJ: Rutgers University Press.

Faulkner, William. 2012. Requiem for a Nun. Reprint. New York: Vintage Books.

Ferris, William. 1970. “‘If You Ain’t Got It In Your Head, You Can’t Do It In Your Hand’:
James Thomas, Mississippi Delta Folk Sculptor.” Literary Imagination 3(1).

Ferris, William. 1978. Blues From The Delta. Garden City, NY: Anchor Press.

Ferris, William. 1983. Afro-American Folk Art and Crafts. Jackson: University Press of
Mississippi.

Ferris, William. 2009. Give My Poor Heart Ease: Voices of the Mississippi Blues . Chapel Hill,
NC: The University of North Carolina Press.

Foucault, Michel. 1980. Language, Counter-Memory, Practice: Selected Essays and

Interviews. edited by D. Bouchard. Ithaca, NY: Cornell University Press.

Fowler, Bridget. 2005. “Collective Memory and Forgetting: Components for a Study of
Obituaries.” Theory, Culture & Society 22(6):53–72.

Frenkel, Stephen, Judy Walton, and Dirk Andersen. 2000. “Bavarian Leavenworth and the
Symbolic Economy of a Theme Town.” Geographical Review 90(4):559.

Frey, William. 2004. The New Great Migration: Black Americans’ Return to the South, 1965-
2000. Washington D.C.: The Brookings Institution.

Frey, William H. 2014. Diversity Explosion: How New Racial Demographics Are Remaking
America. Washington D.C: Brookings Institution Press.

Gayarré, Charles. 1877. “The Southern Question.” The North American Review
125(259):472–98.

George, Nelson. 1988. The Death of Rhythm and Blues. New York: Penguin Books.

George, Nelson. 2005. Post-Soul Nation: The Explosive, Contradictory, Triumphant, and
Tragic 1980s as Experienced by African Americans . New York, NY: Penguin Books.

Gibbs, Robert M. 2003. “Reconsidering the Southern Black Belt.” The Review of Regional
Studies 33(3):254–63.

Gieryn, Thomas F. 2000. “A Space for Place in Sociology.” Annual Review of Sociology
26:463–96.

Glaser, Barney G. 1992. Emergence vs Forcing: Basics of Grounded Theory Analysis . Mill
Valley, CA: Sociology Press.

174
Glaser, Barney and Anselm Strauss. 1967. The Discovery of Grounded Theory. Chicago:
Aldine Publishing.

Gordon, Robert. 2015. Respect Yourself: Stax Records and the Soul Explosion . New York,
NY: Bloomsbury.

Grazian, David. 2003. Blue Chicago: The Search for Authenticity in Urban Blues Clubs.
Chicago: University Of Chicago Press.

Grazian, David. 2004. “Opportunities for Ethnography in the Sociology of Music.” Poetics
32(3–4):197–210.

Grbich, Carol. 2013. Qualitative Data Analysis: An Introduction. 2nd ed. Thousand Oaks, CA:
Sage Publications.

Griffin, Larry J. 2000. “Southern Distinctiveness, yet Again, Or, Why America Still Needs the
South.” Southern Cultures 6(3):47–72.

Griffin, Larry J. 2001. “The Promise of a Sociology of the South.” Southern Cultures 7(1):50–
75.

Griffin, Larry J. 2004. “Whiteness and Southern Identity in the Mountain and Lowland
South.” Journal of Appalachian Studies 10(1/2):7–37.

Griffin, Larry J. 2006. “The American South and the Self.” Southern Cultures 12(3):6–28.

Griffin, Larry J. and Don Harrison Doyle, eds. 1995. The South as an American Problem.
Athens: University of Georgia Press.

Gross, David. 2000. Lost Time: On Remembering and Forgetting in Late Modern Culture .
Amherst: University of Massachusetts Press.

Grubbs, Donald. 1971. Cry From the Cotton: The Southern Tenant Farmers’ Union and the
New Deal. Chapel Hill: University of North Carolina Press.

Guralnick, Peter. 1999. Sweet Soul Music: Rhythm and Blues and the Southern Dream of
Freedom. Boston, MA: Back Bay Books.

Guralnick, Peter. 2006. Dream Boogie: The Triumph of Sam Cooke. New York, NY: Back Bay
Books.

Gussow, Adam. 2002. Seems Like Murder Here: Southern Violence and the Blues Tradition .
Chicago, IL: University Of Chicago Press.

Halbwachs, Maurice. 1992. On Collective Memory. Chicago: University of Chicago Press.

175
Hamlin, Françoise N. 2012. Crossroads at Clarksdale: The Black Freedom Struggle in the
Mississippi Delta after World War II . Chapel Hill: The University of North Carolina
Press.

Handy, William Christopher. 1991. Father of the Blues: An Autobiography. Boston: Da Capo
Press.

Harding, David J. 2009. “Violence, Older Peers, and the Socialization of Adolescent Boys in
Disadvantaged Neighborhoods.” American Sociological Review 74(3):445–464.

Harding, David J. 2010. Living the Drama: Community, Conflict, and Culture among Inner-
City Boys. Chicago: University of Chicago Press.

Harrill, Rich. 2004. “Residents’ Attitudes toward Tourism Development: A Literature

Review with Implications for Tourism Planning.” CPL Bibliography 18(3):251–66.

Henry, Aaron. 2000. Aaron Henry: The Fire Ever Burning. Jackson, MS: University Press of
Mississippi.

Henshall, John C. 2012. “Delta Blues at the Crossroads Cultural Tourism and the Economic
Revitalization of Downtown Clarksdale, Mississippi.” Thesis Eleven 109(1):29–43.

Hopkinson, Natalie and Natalie Y. Moore. 2006. Deconstructing Tyrone: A New Look at
Black Masculinity in the Hip-Hop Generation. Berkeley, CA: Cleis Press.

Hughes, Charles L. 2015. Country Soul: Making Music and Making Race in the American
South. Chapel Hill, NC: The University of North Carolina Press.

Hunt, Larry L., Matthew O. Hunt, and William Falk. 2004. “Return Migrations of African-
Americans to the South: Reclaiming a Land of Promise, Going Home, or Both?” Rural
Sociology 69(4):490–509.

Hunter, Marcus Anthony. 2013. Black Citymakers: How The Philadelphia Negro Changed
Urban America. New York, NY: Oxford University Press.

Hunter, Marcus Anthony, Mary Pattillo, Zandria F. Robinson, and Keeanga-Yamahtta Taylor.
2016. “Black Placemaking: Celebration, Play, and Poetry.” Theory, Culture & Society
33(7–8):31–56.

Hurston, Zora Neale. 1942. Dust Tracks on a Road: An Autobiography. Urbana, IL:
University of Illinois Press.

Hurston, Zora Neale. 2008. Mules and Men. New York: Harper Perennial Modern Classics.

Hurston, Zora Neale. 2011. “How It Feels to Be Colored Me.” Pp. 472–74 in Call and
Response: Key Debates in African American Studies , edited by H. L. Gates Jr. and J.
Burton. New York: W. W. Norton & Company, Inc.

176
Iton, Richard. 2008. In Search of the Black Fantastic: Politics and Popular Culture in the
Post-Civil Rights Era. New York: Oxford University Press.

Jacobs, Janet. 2010. Memorializing the Holocaust: Gender, Genocide and Collective Memory .
New York: I.B.Tauris.

Jeffries, Hasan. 2009. Bloody Lowndes: Civil Rights and Black Power in Alabama’s Black
Belt. New York: NYU Press.

Johnson, Charles Spurgeon. 1934. Shadow of the Plantation. Piscataway, NJ: Transaction
Publishers.

Jones, David M. 2007. “Postmodernism, Pop Music, and Blues Practice in Nelson George’s
Post-Soul Culture.” African American Review 41(4):667–94.

Jones, Leroi. 1963. Blues People: Negro Music in White America. New York, NY: William
Morrow.

King, Stephen A. 2004. “Blues Tourism in the Mississippi Delta: The Functions of Blues
Festivals.” Popular Music & Society 27(4):455–475.

King, Stephen A. 2011. I’m Feeling the Blues Right Now. Jackson, MS: University Press of
Mississippi.

Kitwana, Bakari. 2003. The Hip-Hop Generation: Young Blacks and the Crisis in African-
American Culture. Washington D.C.: Basic Civitas Books.

Kleinman, Sherryl and Martha A. Copp. 1993. Emotions and Fieldwork. Thousand Oaks, CA:
Sage Publications.

Kreyling, Michael. 2005. “Toward ‘A New Southern Studies.’” South Central Review
22(1):4–18.

Lacy, Karyn R. 2007. Blue-Chip Black Race, Class, and Status in the New Black Middle Class .
Berkeley: University of California Press.

Lemann, Nicholas. 1992. The Promised Land: The Great Black Migration and How It
Changed America. New York: Vintage.

Levy, Daniel and Natan Sznaider. 2002. “Memory Unbound: The Holocaust and the
Formation of Cosmopolitan Memory.” European Journal of Social Theory 5(1):87–
106.

Lewis, Andrew B. 2009. The Shadows of Youth: The Remarkable Journey of the Civil Rights
Generation. New York: Hill and Wang.

Leydesdorff, Selma, Luisa Passerini, and Paul Richard Thompson, eds. 1996. Gender and
Memory. Oxford, UK: Oxford University Press.

177
Liebow, Elliot. 1967. Tally’s Corner: A Study of Negro Streetcorner Men . Boston, MA: Little,
Brown and Company.

Lippard, Cameron D. and Charles A. Gallagher, eds. 2010. Being Brown in Dixie: Race,
Ethnicity, and Latino Immigration in the New South. Boulder, CO: Lynne Rienner
Publishers.

Lipsitz, George. 1990. Time Passages: Collective Memory and American Popular Culture .
Minneapolis, MN: University of Minnesota Press.

Lipsitz, George. 2007. “The Racialization of Space and the Spatialization of Race Theorizing
the Hidden Architecture of Landscape.” Landscape Journal 26(1):10–23.

Lloyd, Richard. 2012. “Urbanization and the Southern United States.” Annual Review of
Sociology 38(1):483–506.

Logue, Barbara. 2006. The Hispanic Population in Mississippi. Jackson, MS: Mississippi
Public Universities: Uniersity Research Center.

Maanen, John Van. 1988. Tales of the Field: On Writing Ethnography. 2 edition. Chicago:
University Of Chicago Press.

Maier, Charles S. 1993. “A Surfeit of Memory? Reflections on History, Melancholy and

Denial.” History and Memory 5(2):136–52.

Mandle, Jay R. 1979. The Roots of Black Poverty: The Southern Plantation Economy After
the Civil War. Durham, NC: Duke University Press.

Marx, Karl. 1978. “The Eighteenth Brumaire of Louis Bonaparte.” Pp. 594–617 in The Marx-
Engels reader, edited by R. C. Tucker. New York: W. W. Norton and Company, Inc.

Mead, George Herbert. 1932. The Philosophy of the Present. Amhert, NY: Prometheus
Books.

Mead, George Herbert. 1934. Mind, Self, and Society: From the Standpoint of a Social
Behaviorist. Chicago: University of Chicago Press.

Mizelle Jr., Richard. 2014. Backwater Blues: The Mississippi Flood of 1927 in the African
American Imagination. Minneapolis, MN: University Of Minnesota Press.

Munford, Luther. 1973. “White Flight from Desegregation in Mississippi.” Equity and
Excellence in Education 11(3):12–26.

Neal, Larry. 1972. “The Ethos of the Blues.” The Black Scholar 3(10):42–48.

Neal, Mark Anthony. 1998. What the Music Said: Black Popular Music and Black Public
Culture. New York: Routledge.

178
Neal, Mark Anthony. 2002. Soul Babies: Black Popular Culture and the Post-Soul Aesthetic.
New York, NY: Routledge.

Nora, Pierre. 1989. “Between Memory and History: Les Lieux de Mémoire.”
Representations 26:7–24.

Olick, Jeffrey K. and Joyce Robbins. 1998. “Social Memory Studies: From ‘Collective
Memory’ to the Historical Sociology of Mnemonic Practices.” Annual Review of
Sociology 24:105–40.

Omi, Michael and Howard Winant. 2015. Racial Formation in the United States . 3rd ed. New
York: Routledge.

Painter, Nell Irvin. 1992. Exodusters: Black Migration to Kansas After Reconstruction . New
York: W. W. Norton & Company.

Palmer, Robert. 1982. Deep Blues: A Musical and Cultural History of the Mississippi Delta .
New York, NY: Penguin Books.

Peabody, Charles. 1903. “Notes on Negro Music.” The Journal of American Folklore
16(62):148–52.

Petrus, Stephen and Ronald D. Cohen. 2015. Folk City: New York and the American Folk
Music Revival. New York City: Oxford University Press.

Phillips, Steve. 2016. Brown Is the New White: How the Demographic Revolution Has
Created a New American Majority. New York: The New Press.

Powdermaker, Hortense. 1939. After Freedom: A Cultural Study in the Deep South. New
York, NY: The Viking Press.

Powell, Richard J. 1989. The Blues Aesthetic: Black Culture and Modernism . Washington
D.C.: Washington Project for the Arts.

Prus, Robert. 1995. Symbolic Interaction and Ethnographic Research: Intersubjectivity and
the Study of Human Lived Experience. Albany, NY: State University of New York
Press.

Ransom, Roger L. and Richard Sutch. 1977. One Kind of Freedom: The Economic
Consequences of Emancipation. Cambridge, UK: Cambridge University Press.

Raper, Arthur F. 1936. Preface to Peasantry: A Tale of Two Black Belt Counties . New York,
NY: Atheneum.

Reed, John Shelton. 1982. One South: An Ethnic Approach to Regional Culture. Baton Rouge,
LA: Louisiana State University Press.

179
Reed, John Shelton. 1986a. Southern Folk, Plain & Fancy: Native White Social Types .
Athens: University of Georgia Press.

Reed, John Shelton. 1986b. The Enduring South: Subcultural Persistence in Mass Society .
Chapel Hill, NC: University of North Carolina Press.

Reed, John Shelton. 2013. Minding the South. Piscataway, NJ: Transaction Publishers.

Reinschmiedt, Lynn L. and Bernal L. Green. 1989. Socioeconomic Conditions: The

Mississippi Delta. Starkville, MS: Department of Information Services, Division of
Agriculture, Forestry, and Veterinary Medicine, Mississippi State University.

Ribas, Vanesa. 2015. On the Line: Slaughterhouse Lives and the Making of the New South .
Oakland, California: University of California Press.

Robinson, Zandria F. 2014. This Ain’t Chicago: Race, Class, and Regional Identity in the
Post-Soul South. Chapel Hill: University of North Carolina Press.

Rojek, Chris and John Urry, eds. 1997. Touring Cultures: Transformations of Travel and
Theory. New York: Routledge.

Rose, Tricia. 1994. Black Noise: Rap Music and Black Culture in Contemporary America.
Middletown, CT: Wesleyan University Press.

Ruffin, Kimberly N. 2009. “‘I Got the Blues’ Epistemology: Jayne Cortez’s Poetry for Eco-
Crisis.” MELUS: Multi-Ethnic Literature of the U.S. 34(2):63–80.

Salaam, Kalamu ya. 1995. “It Didn’t Jes Grew: The Social and Aesthetic Significance of
African American Music.” African American Review 29(2):351–75.

Schieder, Theodor. 1978. “The Role of Historical Consciousness in Political Action.” History
and Theory 17(4):1–18.

Schur, Richard. 2007. “Post-Soul Aesthetics in Contemporary African American Art.”

African American Review 41(4):641–54.

Shevy, Mark. 2008. “Music Genre as Cognitive Schema: Extramusical Associations with
Country and Hip-Hop Music.” Psychology of Music 36(4):477–98.

Sigler, Thomas and Murali Balaji. 2013. “Regional Identity in Contemporary Hip-Hop Music:
(Re)Presenting the Notion of Place.” Communication, Culture & Critique 6(2):336–
52.

Smith, Neil. 1984. Uneven Development: Nature, Capital, and the Production of Space .
Athens: University of Georgia Press.

180
Squires, Gregory D. and Charis E. Kubrin. 2005. “Privileged Places: Race, Uneven
Development and the Geography of Opportunity in Urban America.” Urban Studies
42(1):47–68.

Stack, Carol. 1974. All Our Kin: Strategies for Survival in a Black Community. New York:
Basic Books.

Stack, Carol B. 1996. Call to Home: African Americans Reclaim the Rural South. New York:
Basic Books.

Thelen, David. 1989. “Memory and American History.” The Journal of American History
75(4):1117–29.

Thomas, Lynnell L. 2014. Desire and Disaster in New Orleans: Tourism, Race, and Historical
Memory. Durham, NC: Duke University Press.

Titon, Jeff Todd. 1998. “The New Blues Tourism.” Arkansas Review: A Journal of Delta
Studies 29(1):5–10.

Touré. 2012. Who’s Afraid of Post-Blackness?: What It Means to Be Black Now. New York:
Atria Books.

Van Deburg, William L. 1993. New Day in Babylon: The Black Power Movement and
American Culture, 1965-1975. Chicago: University of Chicago Press.

Vinitzky-Seroussi, Vered and Chana Teeger. 2010. “Unpacking the Unspoken: Silence in
Collective Memory and Forgetting.” Social Forces 88(3):1103–22.

Wald, Elijah. 2004. Escaping the Delta: Robert Johnson and the Invention of the Blues. New
York, NY: Amistad.

Walder, John C. and Allen D. Cleveland. 1971. “The South’s New Segregation Academies.”
The Phi Delta Kappan 53(4):234-235-239.

Weber, Max. 1958. The Protestant Ethic and the Spirit of Capitalism . New York: Scribner.

Whiteis, David G. 2013. Southern Soul-Blues. Urbana: University of Illinois Press.

Whitlinger, Claire. 2015. “From Countermemory to Collective Memory: Acknowledging the

‘Mississippi Burning’ Murders.” Sociological Forum 30:648–70.

Wilkerson, Isabel. 2011. The Warmth of Other Suns: The Epic Story of America’s Great
Migration. Reprint edition. New York, NY: Vintage.

Willis, John C. 2000. Forgotten Time: The Yazoo-Mississippi Delta After The Civil War.
Charlottesville, VA: University of Virginia Press.

181
Wilson, Keith M., ed. 1996. Forging the Collective Memory: Government and International
Historians Through Two World Wars. Providence, RI: Berghahn Books.

Woods, Clyde. 1998. Development Arrested: Race, Power and the Blues in the Mississippi
Delta. New York, NY: Verso.

Wright II, Earl. 2016. The First American School of Sociology: W.E.B. Du Bois and the
Atlanta Sociological Laboratory. New York: Routledge.

Wright, Richard. 1937. “The Blueprint for Negro Literature.” New Challenge.

Zerubavel, Eviatar. 1996. “Social Memories: Steps to a Sociology of the Past.” Qualitative
Sociology 19(3):283–99.

Zerubavel, Eviatar. 2006. The Elephant in the Room: Silence and Denial in Everyday Life .
New York: Oxford University Press.

182